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SAINT ANDREW 



THE DISCIPLE THE MISSIONARY 



THE PATRON SAINT 



BY 

PETER ROSS 

if 

Secretary North-American United Caledonian Association 




NEW YOKK 
OFFICE OF THE -SCOTTISH AMERICAN" 



1886. 



u*S 






Copyright, 1886, 
By PETER ROSS. 



Printed at the Office of 

TEE SCOTTISH- AMERICAN, 

33 Rose Street, New York. 



r 



JOHN S. KENNEDY, 

PRESIDENT OF THE SAINT ANDREW'S SOCIETY OF THE 
STATE OF NEW YORK, 

AND HIMSELF A PROMINENT REPRESENTATIVE OP THE SCOT ABROAD, 

HONORING BY HIS SUCCESSFUL CAREER THE LAND OF HIS 

BIRTH AND THE LAND OF HIS ADOPTION, AND THE 

CHIEF EXECUTIVE OF AN ORGANIZATION WHICH 

GENEROUSLY FULFILS THE INJUNCTION TO 

" RELIEVE THE DISTRESSED,"" 

I DEDICATE THIS ATTEMPT TO DESCRIBE THE LIFE OF 



'©ur patron Saint/' 



PEEFACE. 



T HAVE often been asked to furnish particulars regarding 
the life and travels of Saint Andrew by people on this 
side of the Atlantic, who, from national and other sym- 
pathies, have been interested in knowing something about 
the Patron Saint of Scotland. It was to do this more f ally 
than could otherwise be attempted that the present volume 
was written. 

During several years past I have been diligently investi- 
gating all the sources from which a knowledge of Saint 
Andrew could be gathered. Except the references in the 
Gospels, there is very little information in existence which 
will stand the test of critical inquiry. I have, however, 
carefully compared all the materials at my command, and 
out of them have woven a narrative which is at least prob- 
able in its outlines, if all its details can not be substantiated. 
All the known facts concerning the Saint have b^en used, 
and the other incidents necessary to complete the biography 



PREFACE. vi 

have been adopted after much consideration of the less re- 
liable matter. 

I trust that the volume may prove acceptable to the Scot 
at home as well as to the Scot abroad, and to all who, in 
the good works of charity and religion, preserve the kindly 
memory of Saint Andrew. I have given slight sketches of 
several of the leading Scottish charitable societies on this 
Continent for the purpose of illustrating the mission which 
is carried on under the name of the Saint. For much of 
the data contained in these I desire to acknowledge the as- 
sistance of Mr. George Goodfellow, Philadelphia, and Mr. 
Alexander Hunter, Boston. 

I have derived much benefit from having ready access to 
the columns of the Scottisli- American, of New York, and 
for that, as for many other favours, I am indebted to the 
courtesy of Mr. A. M. Stewart. My thanks are also due to 
my esteemed friend, Mr. Alexander Manson of this city, 
for his kindly assistance while the volume was passing 
through the press. 

PETER ROSS. 
New Yobk, September, 1886. 



CONTENTS. 



PAGE 

Dedication iii 

Preface v 

I. Early Years 1 

II. Preparing for the Master ... 8 

III. The Call 14 

IV. With the Master 21 

V. Waiting at Jerusalem . . . . 29 

VI. The Missionary 36 

VII. In Europe 46 

VIII. Closing Years ...... 54 

IX. Saint Andrew and Scotland ... 63 

X. The Patron Saint 104 

XI. Among the Poets . . . . ,116 



SAINT ANDREW. 



CHAPTER I. 



EARLY YEARS. 



r FHE name Andrew is of Greek origin, and has been 
variously interpreted as meaning " manly," "a brave 
man," and the like. In this respect the name commends 
itself to all, and causes it to be peculiarly applicable as 
that of the Patron Saint of brave and powerful nations. It 
has been a favourite in all civilized countries, and so con- 
tinues to this day, and it has been borne by many of the 
greatest, most powerful, and wisest men in the history of 
the world. 

Saint Andrew was born at Bethsaida, and came of a 
family of fishers. No trace of Bethsaida now remains, and 
even its exact location is a subject of considerable dispute. 
It seems certain, however, that it was on the north shore 
of the Lake of Gennesaret, and that the river Jordan divid- 
ed it into two distinct sections. One of these sections was 
inhabited almost solely by fishermen, all of whom were 
poor. The other portion was much more aristocratic, and 



2 SAINT ANDREW. 

was built by Philip Herod, Tetrarcli of Gaulonitis, who 
named it Julius, in honour of the daughter of the Roman 
emperor. As has been often proved, it is easy to give a name 
to a place and quite another thing to make people call it by 
that designation, howerer appropriate or pretty it may be. 
The citizens and neighbours, at all events, did not take 
kindly to the innovation, and continued to speak of both 
the old and the new towns by the common name of Beth- 
saida, which means literally, "House of Fish." By ac- 
cepting this theory, based however upon undisputed facts, 
and in which the best authorities seem to agree, we can 
reconcile several apparent contradictions. John, for ex- 
ample, tells us that Bethsaida was in Galilee, and Josephus 
that it was in Gaulonitis. It also disposes of a favourite 
conjecture of many writers to the effect that there existed 
two Bethsaidas on Gennesaret, one on the north-eastern 
side and another on the western. This notion, although it 
has been very positively argued, seems to be quite unten- 
able and altogether improbable in the light of the most 
modern travel and research. 

Jonas, the father of Andrew, was, as has been said, a 
fisherman, and poor. The country generally was in a sad 
state at the time in which we are introduced to him in Holy 
Writ. Its fairest energies lay dormant under the heel of 
Roman rule, and the tyranny and cruelty of Herod, the sub- 
ruler, had reduced its industries to a very low ebb. It was 
felt that the condition of things which then existed could 
not long continue and that a change must come ; whether 
for the good or not mattered but little. A change could 
not make the people more miserable and oppressed than 
they were, and might possibly result to their benefit. The 



EARLY YEARS. 3 

tax-gatherer sucked the very vitality of the husbandman 
and the trader. Even the little which one might save 
after satisfying all demands was not "beyond molestation, 
and most people lived literally from hand to mouth. Mur- 
murings filled the air, threats against the ruling powers 
were frequently uttered, and now and again came an open 
rebellion, which, like that of Judas of Galilee, caused the 
Roman governor much dismay, and brought about a fear- 
ful amount of bloodshed and renewed cruelties, robberies 
and hardships. It was a terrible state of things, difficult 
for us to even realise in these modern days. 

A mere fisherman as Jonas was, is never, even under the 
most favourable auspices, much more than in comfortable 
circumstances. We may therefore easily imagine how, in 
the time of which we write, it would be a beggarly and 
disheartening business indeed. Its uncertainties are always 
perplexing, the fisher literally takes his life with him as 
he pursues his calling, and when people have little money 
they cannot afford to give much for their food. From its 
very nature, the produce of the industry of Jonas, if sold 
at all, had to be sold almost immediately after its capture 
and just for what it would bring in the vicinity. Railways, 
and specially prepared cars, were not then in existence, 
by means of which distant markets could quickly be 
reached. We may therefore conclude that the principal 
food on which Jonas and his family, and the families of 
his neighbours in similar circumstances, lived was the di- 
rect product of his own toil. It is very unlikely that he 
meddled with the soil. Most fishermen appear to have an 
aversion to anything like farm or garden work. This 
seems strange, but nevertheless it is true as a general rule. 



4 SAINT ANDREW, 

I liave known fishermen in the north-east of Scotland who 
might have added very considerably to their comfort had 
they cultivated with any degree of diligence the small 
garden patch behind their cottages. Rather than turn 
their hand to work of that sort however, they allowed it 
to remain overrun with rank, unhealthy-looking weeds. I 
have seen a similar state of things in fishing villages on 
the eastern shore of Ireland, as well as in several parts of 
England. Jonas therefore led a hard life, and as he suf- 
fered so did his family. 

It is only a matter of conjecture that Andrew was born 
about B.C. 10. So far as we know, Jonas had only two sons 
— Andrew and Peter — and although it is not known which 
was the elder, it is generally supposed that Andrew was a 
year or so the junior of Peter. The two boys as soon as 
they were able would, of course, be required to help their 
father in his trade on the lake. Thus, almost uneducated 
to any knowledge of the world beyond what they saw of it 
With their own eyes, and with stories of their nation's his- 
tory and lost greatness told them perhaps in legend and 
song, the two boys grew in years. Dr. Macduff seems to 
be of the decided opinion, however, that the education of 
these lads was more perfect than is generally supposed. 
At least he so speaks of Peter, and if his surmises be true 
it is safe to assume that Andrew's mind received equal 
training. " We have good reason to infer," he says, "■ that 
Peter's early education was more than elementary. From 
the conversation he held with Cornelius at a long subse- 
quent period it is evident he must have mastered the Greek 
language, and the same conclusion must be drawn from 
the style of his epistles. Nor must we adopt a different 



EARLY TEAMS. 5 

impression from the phrase afterward applied to Peter and 
John that they were 'unlettered and ignorant men.' In 
the words of Dr. Kitto this simply means that they had not 
received what was considered a high theological education, 
which added to the common education a critical knowledge 
of Hebrew, an acquaintance with the law and the tradi- 
tions of the Fathers ; and whoever had not received this 
education in the schools was regarded as an uneducated 
man by the arrogant Pharisees of the day, whatever other 
knowledge he might possess. " 

Now there is no doubt that there was a synagogue in 
Bethsaida, just as there was one in every town,* and con- 
nected with this synagogue would be a school. It may be 
that the religious house of these fishers was at Capernaum, 
and that the nearest school was there. The teachers were 
of course the priests and their assistants, and the principal 
studies would be the reading and expounding of the law^ 
and the prophets. It is also true that every Jewish youth 
was bound to receive a certain amount of education at 
these schools, or rather he was supposed to be compelled 
to attend them for a sufficient length of time to acquire 
these necessary elements. Of course there were dunces 
then as well as now, and a stupid boy could not be kept at 
school beyond a certain time no matter how little he had 
learned. And then there would be many ways of evading 
this law when a wish for so doing existed. In Britain at 
the present day there is a very beneficial law which makes 
it imperative that children should continue at school, more 

* According to Prideaux, " Old and New Testament Connected,' ' the 
rule was that " a synagogue was to be erected in every place where there 
were ten Batelnim, that is ten persons of full age and free condition 
always at leisure to attend the service of it." 



6 SAINT ANDREW. 

or less, every week day until they are fourteen years of 
age. This is supposed to be a much more enlightened 
epoch than that of 12, B. C. and the means of working 
people are known to be considerably greater on the average 
than they were then, and yet how often in reading British 
newspapers do we find complaints before the magistrates 
that the law is evaded. So it would be to a greater extent 
in Judea. Then again when people are so miserably poor 
that it is only by hard work and constant grim planning that 
they can, day after day, procure sufficient food to keep them 
from actual want, the value of education becomes wonder- 
fully lessened in their eyes. Wherever we read we will 
find this to be true, that, where people are miserably poor, 
the moment a child becomes strong enough to earn some- 
thing, be it ever so little, he is set to work. I have read 
even of miners in Europe being so very poor that when 
their little daughters were strong enough to carry a small 
measure of coal they were sent to work at the pithead 
filling trucks, or assisting at least, and thus by their tiny 
earnings help to supply the family wants. When a man 
is poor he will do many things, and allow his children to 
act in many ways, which he would never dream of were 
not want, like a grim gaunt wolf, ever at his door. I have 
no doubt, therefore, that Andrew and Peter attended the 
synagogue school and learned a little, but their attendance 
would certainly be irregular.* Possibly it was better that 

* Even the education which Jesus received at these common schools, 
if we may so call them, was very slight. Archdeacon Farrar says on 
this point : — " The schools in which Jesus learned were not the schools 
of the scribes, but the school of holy obedience, of sweet contentment, 
of unalloyed simplicity, of stainless purity, of cheerful toil, * * The 
education of a Jewish boy of the humbler classes was almost wholly 
scriptural and moral, and his parents were, as a rule, his sole teachers. 



EARLY YEARS. 7 

it should be so, and that He who was to make them 
fishers of men should have as little trouble as possible in 
moulding' their minds into conformity with His plans, and 
in impressing them with all the sublime beauty of His 
method, or as much of it at least as mortality could behold. 

We can hardly doubt that the child Jesus was taught by Joseph and 
Mary to read the Shema (Deut6:4) and the Hallel (Psalms 114—118), 
and the simpler parts of those holy books on whose pages His divine 
wisdom was hereafter to pour such floods of light. " All other con- 
jectures as to the education of Jesus such as his being able to write, and 
his knowledge of Greek, are purely fanciful, so far as human training 
was concerned. 



CHAPTER II. 

PREPARING FOR THE MASTER. 

T^HERE was, however, one quality which Peter and 
Andrew possessed in common with all the Jews of the 
time — a spirit of pure devoted patriotism. They had faith 
in their country and its future greatness over all the 
nations of the earth. The Jews cowered, of course, under 
the merciless rod of their pro-Roman rulers, and felt 
keenly the abjectness of their position, but no matter how 
down-trodden people may be, if hope still lingers in their 
breasts it cannot be said that they have descended to the 
lowest level or tasted the very dregs of the cup of human 
misery. And the hope of the Jews was sure and certain 
of realization some day, for, as they reasoned, did not the 
prophets, those holy men of old, some of whom spoke 
with God and walked beside Him, prophecy it ? Was not 
the Messias to come to free the people from their bondage, 
to restore their kingdom and bless their land for ever? 
Regarding this promised Messiah undefined and vague 
notions prevailed. Greikie, in his "Life of Christ/' says : 
— "The prevailing idea of the Rabbis and the people 
alike in Christ's day was that the Messiah would be 



PREPARING FOR THE MASTER. 9 

simply a great prince, who should found a kingdom of 
matchless splendour. Nor was the idea of His heavenly 
origin at all universal ; almost all fancied He would be 
only a human hero who should lead them to victory."* 
They thought, with their teachers, that their faith was 
pure and undefiled, and that they fulfilled all the require- 
ments of their creed. Only a few dreamed that the mis- 
sion of Jesus was directly a mission of religion. Their 
hope for heaven was based on what they considered was 
a sufficient foundation, and the " Mighty Prince " so long 
promised was only to improve their earthly condition and 
change them from being poor, downtrodden bondsmen 
into the very envied of the world. According to many 
of their authorities the time had now arrived when the 
prophecies should be fulfilled and an era of expectation 
had dawned over Judea. 

So when the voice of John the Baptist was heard saying, 

* The Rev. Dr. D. S. Gregory in his able work, " Why Four Gospels ?' ■ 
states the most generally accepted idea thus: — "To the true Israel, the 
Simeon's and Anna's, the doctrine of the Messiah was the support and 
solace in the trial and sorrow which fell upon the later days of the old 
dispensation, and made way for the opening of the new. But the 
masses had departed from the correct teaching on this subject. They 
had not read the prophets aright. They had started out from the pre- 
diction of Christ as the son and heir of David, or as king, and had 
warped all their reading and interpretation to agree with their worldly 
notions of what was demanded by that. The Roman Empire dazzled 
them, and they could only interpret prophecy in its light. David had 
conquered and imposed tribute on the surrounding nations, had led the 
armies and decided the great civil questions, had made Israel one of the 
most powerful kingdoms of the earth. The Jew overlooked or ex- 
plained away everything that did not accord with the temporal splen- 
dour of a king and kingdom after this model. He had cast away that 
grander idea of a spiritual, universal, and everlasting kingdom which 
fills the books of the Prophets. He had lost sight of the part to be 
played by the prophet and priest in the Messianic work and character. 
His Messiah was to be the Jewish Oresar of the world. 11 



10 SAINT ANDREW. 

" Eepent, repent, for the kingdom of God is at hand," and 
he announced himself as the fore-runner of the Messiah in 
words whose eloquence aroused the heart, a wonderful 
amount of enthusiasm was awakened in the country. 
Thousands of all degrees and of every age flocked to hear 
that strange man — in clear, impassioned, ringing words — 
speak of the glorious things which were shortly to happen. 
"Prepare ye the way of the Lord," he said, "make His 
paths straight. Every valley shall be filled, and every 
mountain and hill shall be brought low ; and the crooked 
shall be made straight and the rough ways shall be made 
smooth, and all flesh shall see the salvation of God." 

It is very evident, however, that the great bulk of the 
people who flocked around John and drank in his sayings 
did not place any value upon him as a religious teacher. 
They often questioned him, but so far as we can judge, his 
answers, clear enough now to us through the whole light 
of the gospels, failed to satisfy them. Bat as a forerunner 
of their promised deliverer he continued to attract the 
multitude from all parts of Judea, and among the rest 
came Andrew and Peter and another Bethsaida lad named 
Philip, who, like the others, had their patriotism stirred 
by listening to his impassioned harangues and his magnifi- 
cent orations. 

In the early part of his ministry John seems, unconscious- 
ly undoubtedly, to have devoted much of his teaching to 
the political part of the reformation which so engrossed 
his soul. He advocated the purest morality and integrity. 
He denounced sin, whether in the Pharisee or Sadducee, 
and taught that the religion of the priests was not all- 
sufficient or perfect in the sight of God. Love was another 



PREPARING FOR THE MASTER. 11 

theme upon which he dwelt, and his words were so true 
and his aspirations so noble that naany began to think that 
he was the Messiah himself. He was even questioned 
publicly on that point, and ^ave it a most emphatic and 
memorable denial. From the moment, however, that he 
beheld Christ, and from the instant that he baptised Him, 
the key-note of the Baptist's teaching changed, and it be- 
came ' ' Behold the Lamb of God which taketh away the 
sin of the world." 

From the record left by St. John in his Gospel neither 
Andrew nor Peter appear to have been present when our 
Saviour received His baptism in the Jordan, but the news 
soon spread, and they quickly heard related the marvel- 
lous events which accompanied the immersion. On the 
following day, while Andrew was standing beside John, 
Jesus approached, and the Prophet said, as he saw Him, 
"Behold the Lamb of God." Then, writes John (after- 
wards the Apostle) in his Gospel, " The two disciples (John 
and Andrew) heard Him speak, and they followed Jesus. 
Then Jesus turned and saw them following, and saith 
unto them, ' What seek ye ?' They said unto Him, 
' Rabbi,' (which is to say, being interpreted, Master), 
' where dwellest thou ?' He saith unto them, ' ' Come and 
see.' They came and saw where He dwelt and abode 
with Him that day, for it was about the tenth hour." 
In his life of St. Peter, Dr. Macduff thus comments on 
this interview and what immediately followed it: — "Where 
and what was the dwelling of this friendless Messiah we 
are not informed. For the last forty days He had been 
without home or shelter ; as St. Mark in his usual graphic 
way describes, He was 'with the wild beasts.' He may 



12 SAINT ANDREW. 

now, like some of the pilgrims who had come to hear the 
desert preacher, have been under the cover of a canvas 
tent, or, like others of them, He may have abode in a little 
succoth, a sylvan hut made of green boughs from the ad- 
joining forest, having on the top, as we have seen in the 
Bedawy encampments, oleander and willow, palm and 
sycamore, with a striped blanket of camel's hair. . 
How long the interview lasted that memorable spring 
evening we are not informed. Probably it was far on 
towards midnight ere they separated. Next morning still 
further reveals what had been the result of that inter- 
course on their own souls. In their dreams a ladder, 
brighter and more glorious than that of their great an- 
cestor, with its troops of clustering angels, had been pre- 
sented to them and transformed the banks of the historic 
river into a second Bethel, a truer ' House of God,' than 
that of the Patriarch. Andrew, eager to make others he 
loved partakers in the joy with which his own heart over- 
flowed, hurries in breathless haste to his brother Simon 
(Peter) to communicate the tidings. ' We have found the 
Messias*, which is, being interpreted, the Christ (the 

* TheEev. William Graham, D.D., Professsor of Pastoral Theology 
in the London Presbyterian College, in a sermon entitled " The First 
Missionary," thus summarizes the main lessons which may be drawn 
from this grand incident in the career of the Saint: — " After one inter- 
view with the Lord Andrew did not wait for a second— he went off at 
once to bring others to Him. Many would have said, ' Oh, we do 
not know enough ! we can do nothing.' But Andrew's heart was on 
fire; he could not be quiet. Students of our country's history know 
something of this. A hundred and fifty years ago two men were raised 
up by God to push back ignorance and infidelity in England. Wesley 
and Whitefield appeared as two burning coals from God's altar, and set 
the country in a blaze. Justification and the indwelling of the Holy 
Spirit were the two grand themes they preached; and in England, Scot- 
land, and America the fire is still burning brightly. Another point is 
that Andrew went to speak to his brother before he became an Apostle. 



PREPARING FOR THE MASTER. 13 

Anointed One). And he brought him to Jesus.' " This 
bringing of Peter to Jesus makes St. Andrew rank as the 
first worker as well as the first called among the disciples, 
and has won for him the title of " The Rock before the 
Rock." 

Christ did not tell hirn to go. He laid no command upon him. But 
the Christ within him said, " Go.'" I have a feeling that he never 
■would have been chosen as an apostle if he had not used just the 
strength and knowledge which he then possessed. Not using what he 
had, that which he had would have been taken from him. A great law 
rules spiritual growth. The doing of Christian work prepares and fits 
the worker for Christian office. Character comes before position. I 
need not be a member of the royal academy to be an artist. I look 
abroad upon the world God has made— the green earth, the beautiful 
landscape. I can revel in the colour produced by the summer sun, and 
if my heart and brain are filled with beauty, I may place some of it on 
canvas. But without that appreciation all my efforts would only 
amount to daubs— colour without soul. 

Last of all, let us notice the success of Andrew. He finds his brother. 
He speaks four words to him, "We have found Messias." That was 
all. Four words touched with God's fire reached his conscience, 
touched his heart. And who was this brother ? Peter— the writer of 
these two grand majestic epistles, esteemed to-day among the greatest 
treasures of the church. Andrew brought Peter, and Peter was em- 
ployed by the Master to open wide the door of the kingdom to both 
Jews and Gentiles. He only brought Peter; but Peter was the foremost 
speaker when the Holy Spirit came on the day of Pentecost. Andrew's 
speech was composed of only four words; but we can never forget we 
owe Peter to Andrew. Four words, glorious words spoken in faith, and 
they brought to the apostolate one of the foremost of the brave band. 



14 



CHAPTER III. 



THE CALL. 



A FTER tliis introduction to the Saviour, Andrew and Peter 
went back to Bethsaida. The time had not yet ar- 
rived when they were wanted for the Master's use, and 
besides, being poor men, they had to return to their daily 
toil. But the words of the Baptist and the presence of our 
Lord doubtless made a deep impression on them, and the 
incidents of that grand epoch in their lives would form the 
themes of many earnest discussions. That they both be- 
lieved Christ to be the Anointed One seems evident, but 
it is probable that they did not at first realize the full im- 
portance of the fact.* Like all Jews they had anticipated 

* "A perfect knowledge of the Saviour does not come to men at 
once, even though they may really have found Him. As Dr. Hodge 
says, 'We grow in grace as we grow in the knowledge of Christ. 1 A 
new convert, or a young member of a church has not the same knowl- 
edge of the Saviour which the aged servant possesses who has spent the 
best years of his life in the service of his Master and experienced the 
fullness of the joy which comes from the continued indwelling of the 
Spirit. The new convert may be sincere and earnest and receive glad- 
ness with the faith which has come to him, but can we compare his 
sense of pleasure to that which is enjoyed by the Christian of mature 
years whose daily walks have ever been within the shadow of the 
Throne ? Christianity is a growth, and our personal knowledge of the 
greatness of Christ grows greater and clearer as the years roll on during 
which we hold communion with Him. ,, — John Hobert, D.D. 



THE GALL. 15 

that the Saviour would descend upon the earth straight 
from heaven in glory and grandeur and at once commence 
to rule. The Saviour they saw was a man as poor as 
themselves, and without any external evidences of power. 
But the wondrous loveliness of His face, the sweetness of 
His manner, the knowledge which He evidently possessed 
of their identity and the repeated assurances of the Baptist, 
had to a great extent neutralized their early conceptions. 
We all know how difficult it is to unlearn anything which 
we have been taught in infancy, even when we are fully 
aware in after life that it is wrong. There seems no doubt 
now that such stories as Tell shooting the apple, Wash- 
ington cutting down the cherry tree, or Jenny Geddes 
throwing the cutty-stool in St. Giles' Cathedral are fictions, 
yet they have fairly ingrafted themselves, so to speak, 
into our minds, aud we continue to think and speak of 
them as though they still remained undisputed facts. How 
much more difficult must it have been for these two half- 
educated Hebrew young men, full of the traditions of their 
country and burning under the patriotic eloquence of John 
the Baptist, to believe that the long promised Deliverer 
really had stood before them in simple ordinary attire and 
with no external evidences of His divine origin. We can 
imagine how earnestly these brothers would reason between 
themselves ; how Peter, with his vehemence and impetuos- 
ity, would sometimes realize and then reject and find his 
greatest reasons for doubt in the fact that this Messias did 
not at once show His full power and proceed to rectify the 
abuses under which Judea had so long struggled and 
mourned. And we can also see Andrew — mild, persuasive 
and thoughtful — sometimes breaking beneath Peter's argu- 



16 SAINT ANDREW. 

merits, sometimes disposed to think that he was right, but 
more generally confident in the divinity of Him whom he 
had seen, reasoning with his brother and by his reasoning 
convincing him for a time that he was wrong in his doubt, 
and, while so doing, strengthening the faith which had 
sprung up in his own breast. Probably it was for the 
reason that they did not or could not accept the Master with 
the fullest assurance that they were left alone to follow in 
their own ways, instead of being at once directed to go with 
Him. It was a season of preparation, and, according to the 
ablest authorities, lasted for a year. 

In the meantime, Jesus had fully entered upon His divine 
mission. He had declared Himself to Nathaniel as the Son 
of God and King of Israel and performed His first miracle 
at Cana of Galilee, where He turned the water into wine 
at the marriage feast. Then He went to Jerusalem, drove 
the money changers out of the Temple, preached to the 
people, and in many other ways proclaimed the new Gospel. 
In His own city of Nazareth He had been utterly rejected 
and led ignominiously without its walls, but in other places 
His preaching had attracted great multitudes and awakened, 
at least, much enquiry. News of all this doubtless reached 
the ears of the two young fishermen and caused them to 
wonder, but still we think they retained some doubts; their 
faith had not become whole. 

Jesus went about preaching in the synagogues of Galilee 
and at length, one morning, reached Gennesaret. The 
previous night had been a bad one for fishing on the lake, 
and the men were washing their nets preparatory to going 
home when Jesns came upon the scene. He was followed 
by a great multitude anxious to hear more of the truth 



THE CALL. 17 

from His lips, and crowding around to touch the garment 
of the Man whose sayings were so beautif ul, whose claims 
to distinction were so great, and whose love was so appar- 
ent. To free Himself a little from this throng, and to 
enable all to see and hear Him, He entered a boat (which 
belonged, Luke says, to Simon Peter, but it was probably 
family property, and from Matthew and Mark we know 
that Andrew was present) and thrusting it out a little from 
the shore, taught the multitude from it. Then, says Luke, 
" when He had left speaking, He said unto Simon, launch 
out into the deep and let down your nets for a draught; and 
Simon answering said unto him, Master, we have toiled all 
the night and have taken nothing, nevertheless at Thy 
word I will let down the net. And when they had this 
done, they enclosed a great multitude of fishes, and their net 
brake. And they beckoned unto their partners, which were 
in the other ship, that they should come and help them. 
And they came, and filled both the ships, so that they began 
to sink. " This miracle dissipated forever the last remnants 
of doubt in the minds of these two brothers. Here was an 
evidence of power which they most thoroughly appreciated 
and understood, and which could not be gainsaid. They 
had toiled hard and earnestly as men have to toil who are 
depending for their bread on the result of their labours, 
and had travelled up and down the lake all night in search 
of their spoil, yet without the slightest success. And here, 
in an instant, by the omnipotent command of Christ, their 
nets became so full that they were broken, and even the 
boats became too heavy. This was really a marvel, and 
impetuous in his acceptance, as in everything else, Peter 
could no longer constrain himself but fell down upon his 



18 SAINT ANDREW. 

knees before the Lord, and saying " Depart from me ; for I 
am a sinful man, Lord," yielded up his heart to him for 
ever. The others of the fishermen, Andrew, and James and 
John, sons of Zebedee, a neighbour of Jonas, were also 
persuaded by what they saw; or rather the latter were per- 
suaded and Andrew was simply confirmed. Jesus replied 
to them " Follow me, and I will make you fishers of men;" 
and immediately, we are told, they drew their boats into 
the shore, and leaving everything behind them, followed 
Him as He had commanded.* There is something sublime 
in the self-denying devotion which these men thus showed 
to their new found Master. They virtually gave up every- 
thing which they loved for His sake. Their occupation, 
though poor in its results, had become endeared to them 
through long association, in spite of its hardships and draw- 

* " We have adverted to the deep impression on the world at large by 
the fact that most of the apostles were fishermen. The impression has 
usually been that which arises from the palpable distance and dispro- 
portion between the original calling of the men and the work to which 
they were appointed. It is more rarely that men have apprehended the 
symbolical meaning of the craft and its appropriateness as a training 
for the more spiritual work. * * * First it is an aggressive craft, 
differing from the Old Testament emblem of the shepherd, whose occu- 
pation is mainly conservative. The shepherd has to tend an existing 
flock; the fisherman has to find and secure his fish. Then there is in 
the symbol of men-fishers the idea that those whom they are set to 
catch are unwilling to be taken, and as fain to escape from them, as 
fish from the fisherman, although their purpose is not to destroy but to 
bless. Further, there is the notion of certain qualities needed for a suc- 
cessful fisherman— diligence, skill, patience, courage, and faith. Dili- 
gence, for the fisherman must look well to his nets and his ship. Skill, 
for he must adapt himself well to the habits of the fish. Courage, for 
he must expose himself to stormy elements. Patience, for many of his 
efforts will end in disappointment, the net will often come up empty; 
and faith, for success depends on conditions over some of which he has 
often no control. Now, these are the very qualities most needed for 
the ministry."— W. G. Blaikie, D.D., in "The Public Ministry and 
Pastoral Methods of Our Lord. 1 ' 



THE CALL. 19 

backs. Their kindred were in Betksaida on the shore, 
and all whom they knew were also there. They may have 
had other and dearer ties in that town for all we are aware, 
and every nook and corner of it was known to them, and 
was full of fond associations. Their livelihood, hopes, and 
loves were there ; yet in a moment, without conscious pre- 
paration, without regret, without care, they threw all these 
aside and cast in their after lot with this Commander, 
ready to go where He ordered without enquiring why or 
wherefore, showing signs of nothing beyond the most im- 
plicit reliance on His power and the most perfect obedience 
to His wilh But they at once reaped the reward of their 
faith, for, as Jesus afterwards said, " There is no man that 
hath left house, or parents, or brethren, or wife, or chil- 
dren, for the Kingdom of God's sake, who shall not receive 
manifold more in this present time, and in the world to 
come life everlasting." 

Still, the sacrifice was almost more than mere human, 
and its completeness suggests that the four who were thus 
called to follow the Lord had been divested, on the instant 
of their full acceptation of Him, of much of what we 
recognise as being common to humanity and became en- 
dowed instead with those qualities which, for want of a 
better name, we may call inspired. They had received a 
part of that divine strength which forever raised them 
above the level of the rest of mankind, and enabled them, 
long after the Master had finished His work, to continue 
His labours and go through the world, as known to them, 
proclaiming the glad tidings of great joy. This seems to 
be a correct theory the more we think of it, and, if we 
admit it to be true, we may believe that this endowing of 



20 SAINT ANDBEW. 

some men with higher spiritual qualities than are gener- 
ally bestowed is still continued as a manifest work of God, 
even to our day. Nothing else could inspire men like 
Moffat, Livingstone, Duff, and thousands of others, "true 
modern apostles," to convey the Gospel message into un- 
known lands regardless of disease or even death, and find 
their greatest hours of rejoicing when they knew that they 
had really carried light into dark places and brought even 
one poor benighted heathen to the footstool of the Lamb. 



21 



CHAPTER IV. 



WITH THE MASTER. 



T?ROM the time lie was thus finally called, Andrew re- 
mained near the Saviour until the end. Into all the 
details of the journeyings and teachings of our Lord's grand 
ministry it is needless to enter here for they belong proper- 
ly to the story of His life on earth. Andrew does not seem 
to have played any important part among the disciples, for 
the references to him in the Gospels are few and very 
meagre, but they are sufficient to show that he was con- 
stant in his attendance on his Master. He certainly heard 
that wonderful sermon on the Mount in which the doctrines 
of the new faith or rather of the New Covenant were so 
beautifully set forth, and he heard Jesus teach by means of 
those parables which still afford themes for Christian 
thought and discussion, and the full measure of whose 
meaning is not yet made plain to us. Bat that the apostles 
understood their entire drift is beyond all question. In- 
deed, it would almost seem as if our Lord in most of His 
discourses and public sayings meant primarily to reach the 
hearts and understandings of His disciples, rather than 
merely to sway the multitudes which thronged about Him 



22 SAINT ANDREW. 

whenever He appeared. Had He so desired or thought 
it best, He might, of course, have roused the congrega- 
tions who listened to Him to a higher degree of enthusiasm 
than did his forerunner, John the Baptist, by his wonderful 
orations. He could have attracted thousands to His side — 
nay, He could have over-run the country with His adherents 
— all zealous and active in whatever work He placed before 
them. But such was not His way. His gospel was one of 
love and quiet persuasion, and had none of the glamour 
which comes from false and unnatural excitements. Such 
a mode would not have been so thorough as that which He 
in His wisdom adopted. Religious excitements soon die 
out. The real work of the Church is not done by new ad- 
herents, who are brought into its fold during the impulse 
of what is called a revival, or more properly a quickening, 
but by those who in season and out of season have studied 
and practiced the teachings and precepts of our grandest 
heritage — the Book of Holy Writ. These as years roll on 
experience a growth in grace which brings them nearer to 
the apostolic standard. These are the real Christian work- 
ers, and the bulwarks of the Church in our day. Revivals 
are of value only as they add to the number of these, and 
not from the thousands or tens of thousands whom they 
may induce, in the height of their excitement and novelty, 
to publicly profess their allegiance and love. 

After hearing many of our Lord's discourses and exposi- 
tions, and after witnessing a succession of miracles, the 
season of preparation for the disciples closed. They were 
deemed fitted for the work for which they had been called. 
So Jesus assembled them together, and " gave them power 
and authority over all devils to cast them out, and to heal 



WITH 1HE MASTER. 23 

all manner of sickness and all manner of disease. And He 
sent them forth, by two and two, to preach the Kingdom of 
God and to heal the sick." His parting words to the apos- 
tles before dismissing them for their various journeys were 
full of encouragement and cheer, but without concealing 
or softening the prospects of the dangers to which they 
were to be exposed. His words on this occasion are the 
most perfect exposition of missionary labour and work ever 
conceived. From what can be gleaned in the Gospels we 
may believe that the apostles did not fare very badly at the 
hands of their countrymen so far as their lives or their per- 
sons were concerned ; still we hardly know any of the details 
of these travels. All that is vouchsafed to us is contained in 
a sentence or two — "And they departed, and went through 
the t(? vns, preaching the Gospel, that men should repent. 
And they cast out many devils, and anointed with oil many 
that were sick and healed everywhere." Their journeys 
were of short duration for, as near as we can judge, the 
disciples were soon all gathered round Jesus again. They 
told Him of their experiences and what they had seen, and 
repeated to Him the doctrines they had been teaching to 
people. 

Soon after they were united, the miracle took place in 
which Jesus fed the multitude. He had been followed into 
a desert near Bethsaida by a great concourse of people. 
The night came on. They were far from the village where 
food could be bought, and much anxiety began to be ex- 
pressed — for the multitude included many women and 
children, as well as the aged and sick of both sexes who 
could ill endure privation. Then Jesus, according to the 
sacred narrative "saith unto Philip, 'Whence shall we buy 



U SAINT ANDREW. 

bread that these may eat ?' And this He said to prove him, 
for He himself knew what He would do. Philip answered 
him : 'Two hundred pennyweight of bread is not sufficient 
for them, that every one may take a little.' But Jesus said 
unto them : ' They need not depart ; give ye them to eat., 
And they said, with him ' Shall we go and buy two hun- 
dred pennyworth of bread and give them to eat ? He saith 
unto them, 'How many loaves have ye ? Go and see.'' 
One of His disciples, Andrew, Peter's brother, when he 
knew, saith unto Him: — ' There is a lad here, who hath five 
barley-loaves and two small fishes ; but what are they 
among so many ?' And Jesus said, ' Bring them hither to 
Me,' and He said to His disciples, ' Make them sit down by 
fifties in a company on the green grass.' And the men sat 
down in ranks, by hundreds and by fifties. And Jesus took 
up the five loaves and the two fishes, and looked up to 
Heaven, and blessed and brake the loaves, and He distributed 
to the disciples, and the disciples to them that were sat 
down, and likewise of the two fishes divided He among 
them all, as much as they would. And they did all eat and 
were filled. When they were filled He said unto his dis- 
ciples, ' Gather up the fragments that remain that nothing 
be lost.' Therefore they gathered them together, and 
filled twelve baskets with the fragments of the barley- 
loaves and of the fishes which remained over and above 
unto them that had eaten. And they that had eaten were 
about five thousand men, besides women and children." 

By his act in thus bringing food to Christ, and thereby 
feeding the hungry, may be found the best warrant for the 
charitable feature which, now-a-days, is regarded as the 
foremost characteristic of St. Andrew. He did what he 



WITH 1HE MASTER. 25 

could by laying before the Master all that he was able to 
procure, and with the Divine blessing it was made more 
than enough to feed all who required to partake. And here 
it may be noticed how complete and free was this charity. 
Out of that great multitude no one was refused who de- 
sired to be fed. No enquiry was made as to their worthi- 
ness, no promises for the future were exacted, no evidences 
of actual need were demanded. It was sufficient that they 
were hungry to ensure their being fed. This is real charity, 
and when a similar course is pursued it will be found to 
bring always its own reward. We should at least feed the 
hungry without discrimination as to whether their past 
records are good or bad, or whether their looks or de- 
meanour seem worthy of such aid or not. 

I do not mean to assert that it is our duty to continue 
assistance to every applicant, or even to relieve any, except 
from the bodily sufferings or privations of the moment. 
But this I do assert, that hunger at least should always be 
satisfied in any one who asks so much from us, if we can 
comply with the request. Again, if a man is ' ' down " 
there is no good to be gained either by us or by him, in 
keeping him "down." We ought rather to try and build 
him up, and there is no better or surer way of accomplish- 
ing this than by appeasing the demands of his hunger. 
Once these are satisfied, we may reason with him, and 
possibly induce him to attempt the ascent of the ladder 
again. Dr. Guthrie understood this principle when he 
made food one of the inducements in connection with his 
ragged schools, and, if I remember rightly, it was that same 
true soldier of the cross who condemned the practice, 
— more common in his day than now — of city missionaries 



26 SAINT ANDBEW. 

leaving a tract with a starving family when they ought to 
have left a loaf of bread. To remove passing miseries is 
the truest of all charity — nay it is the only charity. Plans 
for relieving the poor, promoting the employment of the 
labouring classes, sanitary interferences, poor laws and 
poor schemes in general are state matters, parts of our 
regular systems of. government as now established, and 
the poor have a right to expect such measures being kept 
in existence for the amelioration of their condition. But 
charity is of the moment, as this miracle by its lesson 
inculcates. There is no thought in it of a fresh supply for 
the future, beyond the fact that the remains of the feast 
were not thrown aside. We hear often of miserable tramps 
being turned away from doors, simply because they are 
thought unworthy of help. We pass a besotted-looking 
wretch at night on the streets and refuse him the copper 
he asks, because he might spend our alms on rum ; and we 
ignore a child at midnight trying to sell some paltry wares, 
because it is a sin to encourage its parents in sending it out 
— virtually to beg. To do all this may be perfectly right 
according to the theories of moralists, but it is not charity. 
Charity would relieve the wants of these unfortunates at 
once, leaving it to the moral legislators and experimenters, 
in poor-law matters to devise remedies for their general 
relief, to abolish the causes which have brought them so 
low, or to force them to be industrious and cleanly, if moral 
and kindly suasion will not instill into them those desire- 
able qualities. When a charitable man or a charitable 
organization announces that in future only the most worthy 
among the poor need ask for aid, and that the unworthy 
will be ruthlessly turned away, pure and simple charity is 



WITH THE MASTER. 27 

in a great measure lost sight of, and a bit of state- craft is 
introduced in its place. At least such calculating, dis- 
criminating benevolence is not that which is taught by 
this miracle. Nor, fortunately, is it the doctrine which is 
held by the kindly organizations of Scotsmen and their 
descendants which have assumed the name of Saint An- 
drew in this country and Canada. Most of them believe in 
the policy of giving a man at least one more chance, and 
many assert with evident sincerity that they never know- 
ingly allow an applicant to go away unsatisfied who de- 
sired food or shelter temporarily. Others again claim 
with truth that no countryman or countrywoman, natives 
of dear Auld Scotland, no matter how poor, who quits this 
weary world in their midst, is permitted to sleep after 
death in the common burial ground allotted to paupers — ; 
the Potter's Field. 

The next reference to Saint Andrew which we find in 
the gospels is (Mark xiii, 1 27) when Jesus foretold the de- 
struction of the Temple. It was on the Mount of Olives, 
and we find that Andrew, with Peter, James and John, 
asked Him privately when it would come to pass. They 
also asked what the sign would be of the fulfillment of the 
prophecy, and what would be the signs of His own second 
coming and of the end of the world. And the Lord an- 
swered them fully and even spoke to them of the persecu- 
tions which was in store for them. In that upper chamber 
in Jerusalem where the Sacrament of the Lord's Supper 
was instituted, Andrew was present with the other disci- 
ples and listened to the farewell words of the Master. We 
cannot tell what part Andrew played in the closing scenes 
of our Lord's pilgrimage. That he was near at hand. 



28 SAINT ANDREW. 

ready to be of service should he be so commanded, we need 
not doubt. He knew, however, that the Master's hour had 
come, for had He not so prophesied, and had He not every- 
thing in readiness for the carrying on of His work after 
He had returned to the right hand of His Father in heaven ? 
Very probably, too, Andrew saw Him on the cross, unable 
to help him, yet uncaring to help perhaps, knowing as he 
did that in the bitter agony of that dark hour, the will of 
God was being accomplished. That he was one of those 
to whom Mary communicated the glad tidings of the Re- 
surrection is also very likely, although it is not so stated. 
But we know from the Gospel that he was present at the 
Ascension, and with the rest of the disciples received the 
parting injunction: — " Go ye therefore, and teach all 
nations, baptizing them in the name of the Father, and of 
the Son, and of the Holy Ghost, teaching them to observe 
all things whatsoever I have commanded you, and, lo, I am 
with you alway even unto the end of the world." 



CHAPTER V. 



WAITING AT JERUSALEM. 



A FTER the events connected with the Crucifixion and 
the Ascension had. ceased to be the subjects of en- 
grossing attention at Jerusalem — for wonders lasted but a 
short time then as now — the apostles began actively to pre- 
pare for the great work which had been committed to 
them. To further their holy purposes, and possibly for the 
sake of helping each other and clearing up any doubtful 
points which entered into their understanding of what they 
Were to teach, they jointly drew up a creed which was 
admirable for its brevity and clearness. Its words con- 
cerning Christ were as follows: — " Ibelieve in Jesus Christ, 
His only Son, our Lord, who was conceived by the Iloly 
Ghost, born of the Virgin Mary, suffered under Pontius 
Pilate, was crucified, dead and buried." The words in 
italics are said to have been the contribution of Saint 
Andrew to the creed, while the remaining words are 
credited to Saint John. There is, of course, no ground for 
such assertions beyond the vague traditions which were 
gathered by the early Christian writers and are handed down 
to us in their works. These early students, in their zeal. 



80 MINT ANDREW. 

placed much, value on details which more recent and 
thorough critical investigation has shown to be either 
utterly unfounded or impossible. They did a grand work, 
however, in gathering up the floating traditions of their 
time, and have thrown light on many things which might 
otherwise have remained forever dark to us in this world. 
We also learn from the " Acts of the Apostles " that the 
disciples, besides thus preparing themselves for their 
work, received many additional gifts from heaven. Before 
He left them the Saviour had commanded them to wait in 
Jerusalem for the promise of the Father to be fulfilled — 
which was that they were to receive the baptism of the 
Holy Ghost. ' ' Ye shall receive power, after that the Holy 
Ghost is come upon you : and ye shall be witnesses unto 
Me, both in Jerusalem, and in all Judea, and in Samaria, 
and unto the uttermost part of the earth." How this bap- 
tism came to them is also thus recorded. " And when the 
day of Pentecost was fully come, they were all with one 
accord in one place. And suddenly there came a sound 
from Heaven, as of a rushing mighty wind, and it filled all 
the house where they were sitting. And there appeared 
unto them cloven tongues like as of fire, and it sat upon 
each of them. And they were all filled with the Holy 
Ghost, and began to speak with other tongues as the Spirit 
gave them utterance. " The number of believers at that 
time was about one hundred and twenty, but they were 
earnest, devout, and united. Their dogma was a simple 
one — "Believe in the Lord Jesus Christ and thou shalt be 
saved" — and this was a sufficiently engrossing and im- 
portant subject for conversation or contemplation to pre- 
vent side issues or petty details from cropping up and de- 



WAITING A T JEB USALEM. 31 

stroying tlie harmony which was so essential to the 
furtherance of Christianity then. The more lengthy or 
complex the doctrine the greater room there is for heresy 
or trouble. We can all travel easily and safely upon a 
single wide, smooth, beaten track and view the features of 
the landscape before us as we journey along, but if the 
road be broken up into half-a-dozen pathways, each neces- 
sarily narrow, crooked, and with plenty of little lanes 
opening up on either side, we are very apt to stumble and 
perhaps lose ourselves altogether. Even if we do neither 
of these things, our progress is so slow that we have too 
much time to observe the holes in our neighbour's coat, and 
watch all his peculiar movements and motions. 

When we think, too, of that little devoted band of one 
hundred and twenty we are amazed at the wonderful re- 
sults which have flowed from their union. By dint of love 
and persuasion the doctrines which they received from 
their Master soon spread, and continue to spread, all 
over the world. There is nothing which they taught that 
can now be said to be obsolete ; no truth which they in- 
culcated has given way to one which is regarded as purer 
or better. Their doctrines still continue to be the doctrines 
of our faith, and are really the only relics of eighteen 
hundred years ago which have come down to us, preserving 
their original force, and awakening day after day the same 
quickening influence which was theirs when they first 
came from the lips of the Son of God. In this enduring 
aspect is seen one of the most important arguments, if 
arguments be needed, in favour of their divine origin. 
For it is truth alone which endures, and it is divine 
truths which never change. 



32 SAINT ANDREW. 

See how great a flame aspires, 

Kindled by a spark of grace ! 
Jesus 1 love the nations fires — 

Sets the kingdoms in a blaze. 
Fire to bring to earth He came, 

Kindled in some hearts it is; 
Oh, that all might catch the flame, 

All partake the glorious bliss. 

When He first the work begun, 

Small and feeble was His day; 
Now the world doth swiftly run, 

Now it wins its widening way. 
More and more it spreads and grows, 

Ever mighty to prevail ; 
Sin's strongholds it now o'erthrows, 

Shakes the trembling gates of hell . 

Having completed their time of waiting the apostles 
divided the world, as then known to them, into sections, 
and drew lots to determine in which part they would each 
go to proclaim the glad tidings of great joy. Then they 
parted, never to meet together again on this earth. 

It must have been an awful and solemn moment when 

this band of brothers broke up to fulfill their respective 

missions. They had not been associated together for a great 

many years,* but during that time a wonderful work had 

been accomplished. They had been drawn into the closest 

communion, and had lived in the most lovable, most 

beautiful, and holiest fraternization which the world had 

ever seen or will ever see again. They had enjoyed the 

society and conversation of the long promised Messiah, the 

King of the Jews, the Saviour of the World, as much and 

as closely as mortal men could expect. They had each 

been assured of His love and received His parting blessing 

* It has been said, however, that twelve years elapsed from the time 
of the Crucifixion until the apostles separated, and that this time of 
preparation was really needed to completely fit them for their work. 



WAITING A T JER USALEM. 83 

when He ascended to heaven after the terrible ex- 
perience of the bitter Cross. By Him they had been raised 
above the position of mere men, and given powers which 
elevated them almost to the level of the angels, except in 
so much as they had not been purged of the effects of that 
original sin by which death was brought into the world, 
and, when their time came, they would have to pass through 
the dark valley. But death to them meant simply the 
grim passage ' through which they would enter into the 
glories of heaven and rejoin their Lord and Master. It 
had no element in it which could inspire fear in them, for 
death meant victory, a realization of all their earthly hopes 
and aspirations, the crowning as well as the closing feature 
of their life-work, the reward of their toiling and suffer- 
ing. To them the grave had no bitter associations. It 
was but an incident, full of meaning and significance, but 
containing nothing which could cause mourning, or wail- 
ing, or doleful apprehension. 

It must have been a sad thing for these holy men to 
look into each other's faces for the last time. Sadder in- 
deed than we can imagine with our imperfect light, and 
then the future, so far as the world was concerned, was 
full of gloom and continued sorrow. They knew, for so 
their Lord had spoken, that they were to be reviled and 
persecuted, and hungered and humbled, that they were to 
suffer iniquities and tortures, and that continual trouble, 
and toil, and anxiety, and misery were to be their lot. But 
even all these things did not dismay them, for they had 
had a blessed example of how these afflictions should and 
could be borne with the strength they knew they would 
receive from on high. But the responsibility which rested 



34 SAINT ANDREW. 

upon each, of them was what weighed most heavily upon 
them all, and added most to the sadness of their parting.- 
They knew they would meet again under brighter auspices, 
but in the meantime they were stewards to whom a certain 
number of talents had been given and their Master ex- 
pected a return. They were to carry on the work which 
He had begun, and for which He had so freely given up 
His life, and on their future unremitting persistancy and 
energy in this work, they knew much depended. We can 
imagine how earnestly they counselled together, and how 
devout their prayers for strength, and wisdom, and patience, 
and continued grace would be until the final moment came 
when, one by one, they left Jerusalem and went out into 
the world. 

Much doubt existed in the minds of the earlier Christian 
writers as to the travels of . the various disciples and the 
parts of the world into which they bore their message. 
Very little is known indeed of their after lives. St. 
Matthew is said to have went into Ethiopia where he was 
martyred. St. Thomas went to India, it has been sup- 
posed, although Nathaniel is believed to have made that 
eastern country his field. Peter, John, Jude, and James, 
the Lord's brother, we know more about, but even as to 
their personality our knowledge amounts to very little. It 
is not a little singular that men who must have made such 
a commotion in the world, as these men undoubtedly did, 
should have left so few traces of themselves upon the 
times in which they lived. Of some of them indeed we 
have no record showing that they engaged in missionary 
work anywhere, although the fact that our Lord enjoined 
them to pursue such labour seems sufficient to make us 



WAITING A T JEB USALEM. 35 

believe that they went about wherever they were sent, 
delivering the message of reconciliation and salvation, 
which had been delivered to them. Except St. Peter, they 
appear to have left little direct signs of the mighty work 
which they, individually, most assuredly accomplished. 
In this, however, we can see another evidence of the great- 
ness and justice of their cause and the purity of their own 
motives. They did not seek, like Mahomet, to found a 
religion of which they should each be a head. They 
preached Christ crucified, and sunk themselves in the 
cause for which they contended. It was not themselves 
they tried to elevate, but the truth as it had been taught 
to them. And while Christ preserved His identity and His 
individuality they did not and could not, for the truth was 
greater than the men. That they were active in their 
work, however, there is fortunately an abundance of evi- 
dence. 



86 



CHAPTER VI. 



THE MISSIONARY. 



Y^HEN Saint Andrew left Jerusalem lie went to Bethle- 
hem to pay a parting visit to the scene of the na- 
tivity. It was towards the close of the year, the most 
delightful of all seasons in the East, and the traveller "on 
holy errand bent " must have derived courage and comfort, 
even pleasure, from the scene which lay before him. The 
sun shone brightly, the air was cool, being tempered by a 
light playful breeze, and the clouds in the sky were golden 
and assumed ever changing shapes of wondrous beauty, 
more gorgeous than the mind of an artist could imagine, 
or the deftest brush attempt to depict. No wonder such 
glorious skies have charmed the poets in all ages, and 
caused them often to be spoken of as the gates of heaven, 
bearing in their own beauty merely a reflection of the 
glories which lay beyond. To the east and south-east of 
the traveller lay the valley of the Jordan, the river rolling 
on placidly, and prettily, with its banks fringed with a de- 
lightful and refreshing green. Further on was the bright 
blue water of the Dead Sea, and beyond it, away in the far 
distance, were the high hills of Moab with their tops lost 



THE MISSIONARY. 37 

in the clouds which seemed to nestle most thickly above 
them. On journeyed the traveller, slowly, perhaps, as if 
glad to linger for a while on this, his own mission, before 
beginning his public work. But the distance was not too 
great and was soon accomplished. The farewell homage 
was paid to the spot whereon the Light of all future ages 
first broke upon the world, and then the holy man began 
his allotted, arduous and dangerous, but, as he well knew, 
exceedingly profitable task. 

Leaving Bethlehem, Saint Andrew took a direct northerly 
course, which brought him out of Palestine to the border- 
land of Mesopotamia. There he did not tarry long, for 
that place had fallen to the lot of another, and he soon 
passed into Cappadocia. His ministry now really com- 
menced, and at Melilene he preached for a considerable 
time, alternately resting and working, an easy introduction 
to his grand work. The time was close at hand when ab- 
solute rest of any kind would be unknown to him. Cap- 
padocia was an agricultural country and thinly populated, 
but the inhabitants were an intellectual and earnest race, 
and, though somewhat dispirited and melancholy under 
the servitude of Rome, were easily awakened by the fire 
of Saint Andrew's preaching. A large number of them 
gladly received the message he brought, and accepted the 
new gospel he proclaimed with the fullest assurance. It 
is even supposed that Andrew met there a few who had 
joined the ranks of the early Christians at Jerusalem. At 
all events, before he left Cappadocia the people were 
numerous enough to form themselves into a church, based 
on the primitive one at Jerusalem, and it was to that 
church that Saint Peter directed one of his epistles. 



38 SAINT ANDREW. 

Having thus left his mark in Cappadocia, the apostle 
continued his northward journey into the Province of 
Pontus. There, too, a few who had heard the glad tidings 
of the new dispensation for themselves at Jerusalem 
doubtless awaited him and welcomed his arrival. The 
people were of quite a different stamp from those of Cap- 
padocia, and engaged much in commerce, for a magnificent 
stretch of the Euxine or Black Sea formed their northern 
boundary. The apostle appears to have made his head- 
quarters at Trapezus, on the sea coast. The people traded 
with the different ports along the coast, and possessed a 
large fleet of boats. In one of these Andrew would ob- 
tain passage to Sinope, the most important port in the 
Province of Bethynia. In all likelihood the boat stopped 
frequently at the many little towns which dotted the coast 
between these two places, and at each of these the apostle 
would address the people, sowing seed which was at least 
to bear fruit after many days, if it did not fructify as it 
fell. This we may be sure of. No word uttered by Saint 
Andrew or any of the apostles' ever fell on utterly stony 
ground, but retained its quickening and refreshing power 
even although centuries rolled on after the voice was heard 
and the words themselves had perished. The truth that 
was in them could not die. 

At Sinope, Andrew appears to have begun his work with 
extraordinary energy, and his preaching moved the people 
as no words of man had ever done before. He made many 
converts, and imparted not a little of his own magnetism to 
all who came within the compass of his voice. But though 
he was thus successful in winning many souls, the bulk of 
the people were cold toward him and scoffed at the new 



THE MISSIONARY. 39 

religion which he taught. In this, of course, they were 
aided and encouraged by the Ronian officials, to whom the 
continued reference to Jesus, as " King of the Jews," not- 
withstanding his death, was by no means palatable. The 
teachers of the old religion, too, were hostile and bitter — 
for in the Saint they beheld a man, without training and 
education, but who apparently spoke with the authority of 
a priest, and whose doctrines were in many points materi- 
ally opposed to those in which they instructed the people. 
As the converts of the apostle increased so did the mur- 
murs of the unbelievers, for his preaching had begun to 
enter into their homes and gathering places through those 
whose hearts he had won. So one day, while preaching 
in a market-place, a great crowd set upon him, and after 
jeering and taunting the undaunted man to their hearts 
content, finally ordered him to leave their city, This he 
refused, and they attacked and maltreated him in the 
most fiendish manner. But the good man remembered 
what the Master had foretold, and submitted to the suffer- 
ings and cruelties which they heaped upon him until his 
poor humanity could endure no longer, and he fell sense- 
less to the ground. The crowd set up a great triumphant 
yell, and kicked the prostrate Saint. Then, thinking that 
life had departed, they lifted up the bruised and mangled 
body, and carrying it without the walls, cast it into a field 
as so much carrion, to feed the fowls of the air. After 
thus finishing, as they supposed, their cowardly work, they 
returned to the city exulting as victors might have done 
who had won some glorious victory. But Saint Andrew's 
time had not yet come. Those whom he had brought to a 
knowledge of the truth had followed him, and, when the 



40 SAINT ANDBEW. 

crowd departed, ministered to his wounds and revived him. 
Then they gently carried him to a place of safety, where 
he was tenderly nursed until he had fully recovered. 

It is very probable that his friends, while he was sick, 
advised him to leave the city to the ruin it merited and to 
turn his face to kindlier places. But the Saint was firm in 
his refusal. His work was not fully accomplished in 
Sinope. The converts were not strong enough in their 
faith, or rather they had not yet measured the fullness of 
its glory, and until he was persuaded in his own conscience 
that this much had been gained he could not depart from 
it. So he returned, to the astonishment of the citizens, 
who looked upon him as a man who really had come back 
from the grave. He at once resumed his work, and the 
number of his converts multiplied very fast. His fame, 
too, spread rapidly through the surrounding country, and 
thousands flocked to hear the wonderful story of love, 
hope, joy and peace, and of these listeners very many be- 
lieved. 

When his work was about closing Andrew was glad- 
dened by a visit from his brother Peter, who had touched 
at Sinope in the course of his own missionary wanderings, 
and we can easily imagine the welcome which passed 
between these two who had parted in that chamber at 
Jerusalem never expecting to meet again until they were 
gathered at the foot of the great throne. They took sweet 
counsel of each other, and eagerly compared notes of their 
different progress, and both gained renewed strength and 
courage and hope thereby. If they tarried for a time to 
think of the events which had passed from the days when 
they were fisher lads on the Sea of Gennesaret, until now, 



THE MISSION AB T. 41 

when they were really fishers of men, what a wonderful 
succession of events would have arisen to their recollection, 
events too in which they were actors as well as spectators. 
Then how earnest and anxious would be their inquiries 
for the rest of the apostles, and how beautiful in all things 
would be their love for each other. They seemed to have 
remained together for some time in this sweet commun- 
ion, but meanwhile zealously preached to the people. It 
appears almost certain that they converted the entire city, 
for, according to an ancient writer, they received many 
honours at the hands of the inhabitants. It would also 
seem that a tabernacle was erected specially for them, or 
else that one of the synagogues was turned over to their 
use. In this edifice, whatever it may have been, two large 
stone chairs, or rather pulpits, were placed for the brother 
apostles, and from these they addressed the people. These 
chairs were afterwards carefully preserved as almost sacred 
relics, and were pointed out for many centuries to visitors 
as the most valued possessions of the city. 

The question might now be asked, why did the might of 
the Roman legions not crush the movement so zealously 
carried on by Andrew, and which, with Peter's assistance, 
culminated in this city in such a triumph ? It is likely that 
the Roman governor did not care to interfere very actively 
after he saw that the evangelists did not attempt to say a 
word against the civil government, but preached of the 
Kingdom which was to come. Doubtless he sent full re- 
ports of the proceedings to Rome and asked for instruc- 
tions, but the time taken in preparing such messages and 
receiving replies in those days was very considerable. 
The Roman forces in these foreign provinces were gen- 



42 SAINT ANDREW. 

erally content so long as they held the allegiance of the 
people in a political sense, and that certainly taxed all their 
resources ; but with the domestic or moral affairs of any of 
the peoples, over whom they ruled as conquerors, they seem 
never to have interfered, and whatever was taught by 
them was the result of example rather than precept or 
command. Even our Lord might have been allowed to 
finish His course (had He so willed it) were it not for the 
claim that He was the long promised Messiah who was to 
deliver the Jews from their bondage. This claim and the 
guilty fears of the Roman rulers, their knowledge that 
patriotism was not entirely forgotten in Judea, as well as 
the distrust of His own people, who refused to believe in 
any deliverer who did not bring material force with him, 
were the circumstances which culminated in His death on 
the Cross, so far as earthly agencies were concerned. Thus 
it may be said that Christ's death ostensibly was the result 
of political causes, more than those connected with re- 
ligion. That is to say, while the Jews desired His death 
from religious motives, the Romans permitted it for secu- 
lar reasons. 

But the time came when the two Saints parted — never 
again to meet. Their hearts must have been sad and 
lonely as they took their last farewell, and once more went 
on their several ways. But after the bitterness of the 
moment had passed, they undoubtedly felt sentiments of 
gladness and gratitude for the season they had spent to- 
gether in such sweet and profitable communion. Their 
meeting was a delight upon which they had never calcu- 
lated, and therefore its memories were all the more en- 
dearing 



THE MISSION AB T. 43 

Andrew continued his journey along the shores of the 
Euxine for about two hundred miles further west, partly 
on foot and now and again getting a short passage in some 
trading vessel. Then leaving the Euxine he turned in a 
southerly direction until he reached Nicsea, the chief city 
of the Province of Bithynia and the seat of its government. 
There he tarried for a while and preached with signal 
success. He founded a strong working church which long 
continued to be a beacon light for the Faith throughout 
Bithynia. This city is further celebrated in the annals of 
early Christianity, for it was there that, in A.D. 325, a 
General Council of the Church was held to protest against 
the false doctrines which Arius and his followers attempted 
to introduce. 

Having thus left his impress on Nicaea and established a 
zealous working church there, Saint Andrew continued his 
westward journey until he reached the Bosphorus. Cross- 
ing it at its narrowest part, he placed his foot for the first 
time on European soil, by landing at the city of Constanti- 
nople, or, as it was then called, Byzantium. There a most 
important work awaited him, and he tarried in it longer 
than he had yet done at any place since he had started out 
from Jerusalem. 

Byzantium had been founded some 650 years before 
Christ, by a navigator named Byza, who appears to have 
been a sort of pirate, if it is possible for a man to be so 
described who lived in those days. He seems to have been 
at the head of a large force of followers drawn from vari- 
ous tribes. The place soon acquired considerable import- 
ance, for its position was a most valuable one in the hands 
of any people either for offence or defence. Besides as a 



44 SAINT ANDREW. 

commercial centre it was incomparably situated, as it lay at 
the very gates of Asia, and its water front gave it easy com- 
munication with many wealthy provinces. Therefore the 
population steadily grew, and its influence in the surround- 
ing territory waxed greater, generation after generation. 
As a place of commerce it had intimate communications 
with all the provinces which lay upon the Euxine, as well 
as in Mysia, Lydia, Caria, Macedonia, Moesia, and even as 
far as Illyricum, besides, of course, in the time of Andrew 
its dependence upon Rome gave it a field in Italy for its 
trade. Its people in the direction of all this commerce 
were known in many lands, and naturally the city became 
a centre of more or less individual interest over a wide ex- 
tent of the Roman Empire. 

This was the important field which Andrew had chosen 
for the centre of his ministry. We may be sure he lost no 
time in beginning his mission. Without doubt he there 
found as at other places a faithful few awaiting him, men 
who had profited by his teachings at Nicsea or at Sinope. 
With these as a nucleus he formed a congregation, and his 
preaching soon increased it. Still the opposition to the 
doctrines he enunciated was very determined, and the good 
man was often downcast and weary. The field was great, 
but considering its extent the harvest seemed scant. Yet 
he persevered, heedless of the taunts and sneers and 
schemes of his active opponents, and the coolness and in- 
difference of the great bulk of the people. His struggles 
were at length so successful that his congregation was 
larger than any which he had yet formed. But even with 
this refreshening measure of accomplishment the Saint's 
task was not over. He knew that Byzantium was a centre 



THE MISSION AR Y. 45 

from which many other churches could spring, «tnd he 
prepared to organize the Christians there so that they 
might in their turn furnish missionaries and preachers. 
This naturally placed on the apostle an additional vocation 
— that of a trainer of men — but doubtless the divine grace 
which had made the poor fisherman so effective a preacher 
did not fail him in this new branch of his work. His last 
act was to place the most earnest and devoted of all his 
converts, Staeleys, as ruler over the church at Byzantium, 
and Bishop of the congregations which might spring from 
it. Having done all this, he bade farewell to the city, 
where he had laboured for some six years, and started off 
again in search of other places which yet remained in 
darkness. 



46 



CHAPTER VII. 



IN EUROPE. 



/CONSIDERABLE variety of opinion exists among the 
early Christian writers as to the direction in which 
Saint Andrew travelled after leaving Byzantium. Several 
appear to think that he retraced his steps into Asia and 
journeyed over the ground which he had already traversed, 
but this is very unlikely. The churches he had left in 
Cappadocia, Pontus and Bithynia were strong enough, 
under divine grace, to take care of themselves, and most of 
them were in communication with some of the other dis- 
ciples. His course led him therefore to travel northward, 
as seems to be more generally believed by those who have 
investigated the subject. After leaving the borders of 
Thracia he went into the eastern part of Moesia, as modern 
Roumania was then called, and preached at Odessus and 
Nicopolis. The people he found there were a hardy and 
intelligent race, with warlike ideas, but very loose notions 
regarding religion of any kind. They were, in fact, 
Pagans. But the beautiful simplicity of the new faith 
which the apostle taught was gladly received by them 
and many believed. The bulk of them, however, were tog 



IN EUROPE. 47 

much in love with their heathen ways to accept the peace- 
ful message as a sufficient all in all to fill the requirements 
<*f their usual wild, stormy life. 

Having formed churches in these places the Saint pressed 
onward, and crossed the border into Dacia, which is now 
known as Hungary. In this country he preached with his 
usual power, and the people who heard him were greatly 
stirred. Thousands flocked to listen to the message which 
he brought, and most of them were converted from their 
old heathen ways, to a knowledge of the true life which is 
in Jesus Christ. He formed many congregations, and was 
received with the reverential homage due to his high com- 
mission by all the leading men in the Province, with the 
exception, of course, of the Roman officials. They were 
something like the Jews, these early Hungarians, in their 
aspirations after liberty and their desire for a change from 
the despotism of the Roman soldiers. Andrew, preaching 
to them of the new and glorious kingdom instituted by 
Christ, and of the magnificent epoch in the future, when 
all the earth would join in singing His praises, touched a 
chord in their hearts which aroused the great latent en- 
thusiasm which had lain so long dormant within them. 
His mission there was the most successful in number of 
converts of any which he had yet instituted. His fame 
spread from the one end of the Province to the other, and 
filled men's souls with a joy such as had hitherto been 
wanting. The shepherds in the valleys of the Carpath- 
ians, and on the green sides of the Danube and its tribu- 
taries, eagerly discussed the new gospel, and it was talked 
about by the hunters in Galicia as they loitered round their 
camp-fires at night. It penetrated into the cottages of the 



48 SAINT ANDREW. 

people, and was received with wonderful avidity by them, 
for it required neither priests, nor images, nor tributes to 
sanctify it even in the lowliest places. Going westward 
through the Province, the Saint established a chain of 
congregations, and performed all the functions with which 
he had been endowed, healing the sick, casting out devils, 
baptising, and teaching the simple, but sufficient, code of 
morals which his Master had so thoroughly imparted to 
him and his brethren while He was with them. So deeply 
did the apostle leave his impress upon Hungary that cen- 
turies after, when the Roman power had crumbled into 
dust, and separate nationalities began to form themselves 
out of the old provinces, that of Hungary adopted Saint 
Andrew as its own particular guardian, or patron saint. 
A similar honour was paid to his memory by Bohemia, to 
which place, as well as to Moravia, he journeyed after 
completing his work in Dacia. In both of these places his 
labours were greatly blessed. 

One might almost think that Saint Andrew would fain 
have ceased his wanderings about this time, and settled 
down to nourish the churches he had organized in this 
beautiful region. It is certain that either in Hungary or 
Bohemia such a decision would have been warmly wel- 
comed by the people, and it is also certain that had it been 
so ordained he might have built up a grand united church 
there, which would have been a burning and shining light 
to the rest of the continent. The whole history of Moravia 
shows how earnest its people have been in the defence of 
whatever they judged to be the truth, and how much, and 
how willingly, they have suffered for conscience sake. 
Had the apostle spent the afternoon of his life there we 



IN EUROPE. 49 

can fancy how great the result would have been. It is 
possible that he himself looked over the field with longing 
eyes, and experienced many pangs of regret when he felt 
that he must leave the fair work which he had built up, for 
new toils and dangers. He was now getting up in years, 
and in the greatness of the events through which he had 
passed, and the wonders he had been called upon to share, 
he had already lived several ordinary lives. He had well- 
earned a right to repose, if ever man did. But he was in 
the hands of a higher power than himself, One who can 
see into the future and disposes just for the best. The 
Saint's time for rest was not yet come. It was not, indeed, 
to come so long as he was here, for the Master's work was 
mighty and pressing, the field was large and the true 
labourers were as yet but few. So the Saint set out once 
more, carrying little with him beyond a cross, the em- 
blem of that on which his Lord had died to expiate the 
sins of the world, and an emblem, too, of the means 
through which all people might be brought into the true 
fold of the Father, from out of which they long had 
strayed. In all the old portraits of Saint Andrew he 
is represented as carrying the cross, and in all pictures of 
the apostles he is distinguished by having in his hand the 
same emblem. The others had also some distinguishing 
token in the early paintings and statues, and the same 
tokens are seen in the figures of the saints which are pro- 
duced even in the present day. Thus Saint Paul has a 
sword, Simon a saw, Matthew a battle-axe, Philip a staff, 
Peter a key, and so on. So it will be seen that our Saint 
was honoured by the ancient artists far above his brethren, 
for to his charge they gave the symbol of what is the very 



50 SAINT ANDREW. 

central point of tlie whole Christian system — the sacrifice 
of Christ for us. 

Leaving Bohemia, the apostle crossed the Oder, and 
stayed for a while in a part of Poland, hut there his work 
was ill-requited. The inhabitants were slothful and cruel, 
and so terribly sunk in their own ignorance as to be only a 
little — in point of intelligence — above the level of the wild 
animals on whose flesh they chiefly fed. They lived in 
small communities, and were intensely jealous of each 
other. They seldom tarried long in any place, and had no 
thought beyond whatever was of immediate concern; and a 
religion whose grandest features were love and humility 
had no attraction for them. Still, if we review the later 
history of this wild land and its savage people, we can 
easily find many indications that the Saint's sojourn among 
them was not altogether fruitless. Its good lay hid in the 
ground for many years, but in its own time it raised itself 
above the surface. 

A still wilder country, according to common report, lay 
to the eastward, and thither Saint Andrew resolved to go. 
Its inhabitants were the recognized barbarians of the time. 
They consisted of fierce, wild tribes, and engaged almost 
solely in hunting when not at war with their neighbours 
or among themselves. They had never been brought under 
the power of Rome, for the country was too sterile to sup- 
port an invading army, the winters were terribly severe, 
and there were no large towns which might serve for the 
storage of supplies or the usual seats of government. 
Besides, the people were flitting about so much that no 
government could be established over them which they did 
not desire, and they certainly did not want to acknowledge 



IN EUROPE. 51 

any. This, however, did not deter the Romans from at- 
tempting to bring the country within their control, and 
these attempts, although they generally ended in failures 
more or less pronounced, gave rise to a good deal of feeling 
on the part of the "barbarians." When, therefore, Saint 
Andrew appeared among them and told of the glories of 
heaven, of Him who had died to save them, and of the 
omnipotent power and manifold blessings of the Son of 
God, he was readily welcomed. The fact, too, that he was 
not appointed by Rome, but rather preached of a kingdom 
which was completely out of the pale of that hated nation, 
was also in his favour. Therefore he was listened to with 
attention, and brought thousands to a knowledge of the 
saving grace which is in the Lord. Many of them probably 
discarded their nomadic habits, as we find he formed them 
into churches ; and even those tribes which did not fully 
accept his message, did his sacred cause good service. As 
they wandered away up into the interior of the country 
towards the frozen north, or went east to the steppes of 
Northern Asia, they spread a knowledge of the truth as 
they understood it. Saint Andrew spent probably six 
years in this part of Russia, and penetrated through its 
darkness as far east as the Borysthenes, or, as it is now 
called, the Dnieper River. Then, meeting with unexpected 
obstacles which the severe winter placed in his path, he 
followed the river as it flowed to its mouth in the Euxine. 
On the whole, though he encountered many hardships in 
Russia, the presence of the Saint in that country was greatly 
blessed, and the grand work which he began has gone on 
increasing in magnitude from his day even to our own. 
His memory is still revered throughout that vast empire, 



52 SAINT ANDREW. 

and its dependencies, and he lias long been adopted as its 
great titular saint. In this respect Andrew has been much 
more honoured than any of the other apostles. Scotland, 
Russia, Hungary and Bohemia have all elevated him to the 
position of their patron saint, and between them all his 
praises have been sung in every quarter of the earth. His 
missionary labours have made him known to more nations 
than any of his brothers, and given to him a greater degree 
of popular fame, even although but little of the actual evi- 
dences of his labours and his presence now remain. But 
the same might be said with almost equal truth of mis- 
sionaries in almost every age and in every country. For 
the doctrines they teach are immortal and enduring, and 
when the labourers go to other scenes, or pass upward to 
their reward, the truths they have spoken dwell in the 
hearts of the people long after they themselves have 
passed away and been utterly forgotten. 

At Olbia, or some post near it, Andrew embarked on the 
Euxine and slowly journeyed along its western coast until 
he again landed at Constantinople. There he was heartily 
welcomed by the Christians, and, to his great joy, found 
that they had continued steadfast in the faith, and had 
largely increased in numbers. The people were prosperous 
in many ways, and had exerted a great influence upon the 
whole community. As this had become apparent, how- 
ever, the foes of the new faith became all the more viru- 
lent in their opposition, and lost no opportunity of showing 
their hatred and contempt for the Christians. Even mur- 
der was often resorted to, and although at that time such a 
crime for the sake of religion was not openly endorsed by 
Rome, it was neither severely condemned nor punished. 



IN EUROPE. 53 

But with the mighty example before them of Him who 
had borne many humiliations, and suffered bitterly for 
their sakes, these early Christians in Byzantium did not 
complain or falter, but left themselves unreservedly and 
trustingly in the hands of God. In His own good time 
their reward came. 



§4 



CHAPTER VIII. 

CLOSING YEABS. 

A FTER remaining at Byzantium for about a year, preach- 
ing, strengthening and counselling, Saint Andrew 
again set out to carry on his work. He passed westward 
through Thracia, finding wherever he sojourned a chosen 
few who had been brought into the new light through the 
church at Byzantium, and his visit to these places roused 
many doubting spirits and added greatly to those who 
believed. He particularly advised thern to bear whatever 
persecutions they might be subjected to and whatever in- 
dignities might be heaped upon them in silence. To wait 
upon the sick, to comfort the sorrowing, to relieve the 
poor, to pray incessantly, and to hold fast firmly to the 
faith which had been implanted in them, through the grace 
of God and the loving kindness of His Son, were his 
supreme counsels. The troubles and slanders which might 
confront them were to be thought of simply as tests of 
their faith, remembering that so long as they continued 
steadfast they were under a higher protection than that of 
the whole Roman Empire. Whatever sufferings they 
might endure were permitted for some wise purpose, for 



CLOSING TEAM. 55 

He, without whose sanction even a sparrow could not fall 
to the ground, continually watched over them, and ordained 
all events according to His own inscrutable decrees. 

Thus strengthened and admonished, these struggling 
bands of Christians kept on in the sweet tenor of their 
ways, adding to their strength when they could, suffering 
the most cruel persecutions, and often sacrificing their 
lives and property for abiding by their faith, but showing 
an example of trusting devotion which even to the present 
day has not been totally forgotten in their beautiful and 
romantic country. 

From Thracia, the Saint passed into Macedonia, and 
travelled through its wide extent. Then, about the year 
A. D. v 50, he established as the central congregation of the 
province the church at Thessalonica, to which a year after- 
wards Paul sent one of his followers, Timotheus, to carry 
on the good work. To the same church, in A. D. 52 or 53, 
Paul wrote his epistles to the Thessalonians. Then going 
into Epirus, the adjacent province to the west, Saint Andrew 
found that his mission had become attended with greater 
difficulties, and was surrounded with more dangers, than 
he had ever experienced before. The eteady increase of 
the Christian ranks all over the then known world had at 
last aroused the active animosity of the Roman authori- 
ties. The Emperor Claudian had ordered all the Jews to 
be expelled from Rome, for to him and his counsellors the 
adherents of the new faith were all Jews. With this ex- 
ample of the home authorities before them, the governors 
and other rulers in the provinces were not slow to act, and 
the Christians everywhere began to suffer more or less 
severely. Their treatment depended in a great measure on 



56 SAINT ANDREW. 

the individual character of the rulers at this period, but 
very many of these magnates were crafty, cruel and bigot- 
ted. Their anxiety to show the home authorities their 
zeal, often impelled them to commit crimes in their dealings 
with their Christian subjects, the bare recital of which 
makes one shudder. In Epirus, Andrew found that his 
progress was everywhere thwarted and his life constantly 
in danger. The people were afraid to gather round him, 
and the few who listened to his words did so by stealth 
and in the night. Believing from all these signs that the 
province was not ready for him, and conscious that he had 
yet other places to visit ere his end should come, the Saint 
departed and went into Thessalia, where he tarried for a 
year, probably until the close of A. D. 56. At Scotussa, 
Melitaea, Proeria, and other places in its southern part, he 
organized small congregations, and from them faithful 
bands of missionaries soon set out, to spread the light along 
the sea-coast and among the mountainous regions of the 
north. The next two years, 57 and 58, were spent in 
Aetolia, a wild and hilly country, where he made many 
converts. He dwelt with pleasure for a considerable time 
among the fishermen on the coast and by the calm waters 
of the Lake Trichonis, many features of which brought 
back to mind his own loved Gennesaret, a memory which 
had now sunk far into the past, and which was hallowed 
by the ties of both childhood and religion. 

Crossing the strait which terminates what is now 
known as the Gulf of Patras, Saint Andrew landed in the 
province of Achaia, which was to be the scene of his final 
labours. It was now the year 59, and he was almost on 
the border of attaining the allotted span of three score 



CLOSING YEARS. 57 

years and ten. He was also wearied from the constant suc- 
cession of struggles in which he had been engaged during 
all the years since the Master died. He had braved all 
dangers, all climates, all weathers, and had travelled over 
a greater extent of the earth's surface, carrying the symbol 
of Calvary, than any of the other apostles. He was ready, 
nay anxious, to go to his reward and rest, but he had yet a 
little more to do before entering upon that sweet com- 
munion, the anticipation of which had cheered his droop- 
ing spirits even in their darkest and gloomiest hours. For 
over a year he traversed through the entire province, and 
the people everywhere eagerly listened to his words. 
Many were brought out of the darkness in which they and 
their fathers had so long dwelt, and from Pellene in the 
east, to Dyme in the west, congregations, small in num- 
bers, but zealous and faithful, were established in every 
community. Indeed, in no place more than this did the 
Saint find so many warmly attached adherents or more de- 
voted friends. The veneration due to his advanced age 
doubtless compelled this, and at Patras, where he estab- 
lished his central church, his own disciples would willing- 
ly have died to shield him from any insult or torture. 

But while he thus made many converts and kindled a 
fire, which was never afterwards quenched, the Saint was 
still more numerously surrounded by enemies. The Roman 
Pro-consul iEgeas, was a man of a contemptible and 
cowardly disposition, and viewed with intense dislike the 
evident authority which this Jewish preacher, for such he 
deemed him, exerted over so many people. He ridiculed 
the religion which the Saint taught, and scoffed at the idea 
of the divinity of its founder. In many ways the holy 



58 SAINT ANDBEW. 

man and his associates were made to feel the scorn and 
tyranny of this foolish man "dressed in a little brief au- 
thority." But they kept on in the placid course which their 
faith had imposed on them, leaving a Higher power to deal 
with the iniquitous and the scoffer. This principle of for- 
bearance maddened the Pro-consul and his advisers, and, 
as the friends of the Saint daily increased in number, they 
resolved upon his death. A decree was issued calling 
upon all the people of Patras to join in offering up sacri- 
fices to the heathen deities whom these Greeks, as well as 
the Romans themselves, had so long worshipped. This, as 
iEgeas expected, the Saint refused to do ; this refusal was 
interpreted as being equivalent to treason, and he was 
seized by the soldiers and thrust into prison. A mockery 
of a trial followed, which resulted in his being condemned 
to die. Doubtless his people would have actively inter- 
fered to save him, but the good man knew now that his 
hour was at hand, and ordered them to keep still. The 
sentence was executed with all the savage cruelty so 
characteristic of the times and the heathen influences 
which inspired those who reigned in the places of power. 
The old and feeble Saint was brought out of his dungeon 
and publicly scourged. Seven men, we are told, in turn 
inflicted the lash with their utmost strength on the shoul- 
ders of the bleeding victim. Then faint and dying he was 
crucified. Even this terrible mode of death was made to 
last as long as possible. Instead of being nailed to the 
usual upright cross, a frame was constructed of two pieces 
of wood, which crossed each other in the centre — thus X> 
and on this the apostle was tied with thin cords. The 
result was that he endured the most intense agony, but in 



CLOSING YEARS. 59 

the midst of it all continued praying to his Master for pity 
and relief, and imploring Him to take him forever home to 
His own bosom. Even in the depth of his misery he was 
true to the purpose for which he had been chosen, and 
when he saw any of his followers approach his cross he 
exhorted them to remain faithful in the new dispensation 
he had preached, to practice in all things the doctrines and 
principles which he had taught them, and to spread abroad 
in all directions the glad tidings of great salvation, and a 
knowledge of the ransom which had been paid for guilty 
man by the blood of the Saviour. Even to the soldiers 
and others who crowded round him and laughed at his 
agonies, he spoke at times of the goodness of God, and 
warned them all of the necessity of repentance. Slowly 
but surely his hour was now coming, and his agonies in- 
creased with tenfold force. As his hour of departure drew 
nigh, he again prayed earnestly, pleadingly, to Christ to 
intercede for hioi at the throne and relieve him of his 
misery. Then, after two long days of this suffering had 
passed, his prayer was heard, and with a few words of 
blessing to those whose blanched and pitying countenances 
showed how much they loved him, he closed his eyes for- 
ever on earth, and passed upward to the reward which had 
been laid up in store for him during all the years since he 
left Gennesaret. 

" Servant of God, well done ! 
Rest from thy loved employ ; 
The battle fought, the victory won, 
Enter thy Master's joy. 

The pains of death are past, 

Labour and sorrow cease, 
And life's long warfare closed at last, 

His soul is foand in peace. 



60 SAINT ANDREW. 

Soldier of Christ well done ! 

Praise be thy new employ ; 
And, while eternal ages run, 

Rest in thy Saviour's joy." 

The death of the Saint is believed to have taken place 
on November 30th, A. D. 60. As soon as it was definitely 
ascertained that life was extinct the Roman Pro-consul 
allowed the followers of the Saint to take possession of the 
body. By the desire of a lady of wealth and high position, 
named Maximillia (some assert that she was the wife of 
iEgeas), the remains were embalmed and honourably in- 
terred near to where the Christians had their meeting 
place. This spot is now covered by a large cathedral, and 
in it is yet to be seen a plain wooden tomb, which local 
tradition states still holds the dust of the sainted mission- 
ary. Concerning the real disposition of the Saint's body, 
however, great diversity of opinion exists, and the claims 
of the Patras cathedral do not gain much when any in- 
vestigation is made into their merits. 

" The late Principal Tulloch visited Patras several years 
ago, and thus recorded the thoughts on these doubtful 
points which arose in his mind whilst wandering about its 
streets: — "Late at night we anchored off Patras, and I 
started early next morning to visit this rising commercial 
town, the centre of the great currant trade of Greece. My 
thoughts, however, were not running upon currants, but 
on the old associations of the place with Saint Andrew. 
Here, according to tradition, the apostle was crucified, and 
the strange mournful emblem of his cross, so familiar to 
all Scotsmen, carries us back to the dim days when he is 
supposed to have laboured and suffered at this spot. Shall 
we ever be able to clear up the dimness of those early 



CLOSING TEARS. 01 

times, and solve their strange contradictions ? I fear not. 
The sharpest steel of criticism returns blunted when it 
touches them. Did Saint Andrew ever live, and labour, and 
suffer, at Patras at al] ? Are his bones still lying there, as 
the stranger is assured, in the plain wooden coffer in the 
white cathedral church near the shore by the holy well 
which bears his name? All the devout of Patras pro- 
foundly believe this, and flock thither on the anniversary 
of the Saint, lighting up the sacred shrine with their 
tapers as they invoke his guardian care. Or were the 
apostolic remains transported to Ainalfi, as good Catholics 
of the south of Italy believe, while they point with con- 
fidence to the noble church which there rises above their 
supposed resting-place ? Or did St. Rule carry them off to 
St. Andrews, and build a shrine for them there, and rear a 
national Christianity on the devout hypothesis ? Who can 
tell ? Who can unriddle the contradictions of an age which 
cared nothing for contradictions, whose faith fed upon the 
very puzzles which whet our logic and revolt our historical 
sense? And yet there is a charm in these old legends. 
Hopeless as they are for the historian, they are beautiful 
to the imagination, and we would not willingly part with 
them. They light up the darkness of the past with an 
ideal if not a practical interest. I felt that morning at 
Patras as if Saint Andrew were a more living character 
than I had before realized him to be." 

It seems most likely that the story is true which tells us 
that the body of the apostle lay where it was first buried 
until the earlier part of the fourth century. Then it was 
removed by the Emperor Constantine to Byzantium, or 
Constantinople, and there re-interred with great ceremony 



62 SAINT ANDREW. 

in a cathedral which he had built in honour of the twelve 
apostles. Several other places, such as Amalfi in Italy, 
have been mentioned as having been honoured by possess- 
ing the embalmed body of the Saint, but their claims to 
this distinction seem to have no foundation. 

11 For all thy saints, O God, 
Who strove in Christ to live, 
Who followed him, obeyed, adored, 
Our grateful hymn receive. 

For all thy saints, O God, 

Accept our thankful cry; 
Who counted Christ their great reward, 

And yearned for him to die. 

They all in life and death 

With him their Lord in view, 
Learned from thy Holy Spirit's breast, 

To suffer and to do. 

For this thy name we bless, 

And humbly pray that we 
May follow them in holiness, 

And live and die in thee." 



63 



CHAPTER IX. 

SAINT ANDREW AND SCOTLAND. 

rPHE particular event, or series of events, which resulted 
in the adoption by Scotland of Saint Andrew as its 
patron saint is unknown. The niany legends which are 
connected with his name have undoubtedly some relation 
to truth, but how to discover the facts amongst all the 
fictions which imagination and superstition have associated 
with them is very difficult. 

It seems that in the year 369 a pious Greek Christian, 
named Regulus, the descendant of one of those Patras con- 
verts who felt the influence of the apostle's teaching and 
witnessed his death, set out for Britain on a missionary 
expedition. He had obtained a few relics of Saint An- 
drew from his tomb at Constantinople, and proposed placing 
them in some church which he intended to erect in the far 
off land to which he was sent. Probably he had contem- 
plated beginning his labours in the northerly part of Eng- 
land, and from there penetrating into the Caledonian wilds, 
which were then known to exist, but of whose people 
almost nothing was known except that they were fierce 
and warlike. While sailing, however, along the coast a. 



64 SAINT ANDREW. 

dreadful storm arose, wiiicli caused them to lose their 
reckoning, and they drifted whithersoever the waves 
seemed to will. They were finally cast ashore, providen- 
tially, on the coast of Fife, and Regulus determined to 
erect his tabernacle on the spot where they had landed. 
*" There the relics of the Saint were again interred, and over 
them was erected a rude chapel.* Then Regulus and the 
monks who accompanied him began preaching, and some 
of them went forth as missionaries and spread the fame of 
the holy settlement throughout the country. Soon the 
place became thronged with inquirers and converts, and 
around the building were erected many huts. This was 
the beginning of the famous city of St. Andrews, which 
has played such an important part in the history of ^Scot- 

* The Rev. A. K. H. Boyd, of St. Andrews, better known perhaps as 
the author of " Recreations of a Country Parson," thus tells the story 
of Regulus in his lecture on "Early Christian Scotland 11 : — "In 710 
A.D., Nectan, King of the Picts, placed his kingdom under the care of 
Saint Peter. But the day was to come when the Patron Saint of Scot- 
land should be, as ever since, Saint Andrew, first called of the apostles, 
and brother of the more illustrious one on whom, as a Rock, Christ 
would build His Church. Each brother was crucified, but neither quite 
as was his Master. The legend is that it was at Patras, in Achaia, that 
Saint Andrew gained the martyr's crown. Saint Regulus, a monk of 
Constantinople, and perha , Bishop of Patras, three hundred and 
eighty years after Saint Andrew's death, carried away his bones, or 
part of them. He sailed away, voyaging among the Greek Islands for a 
jiar and a half, and wherever he landed erecting an oratory in honor of 
Saint Andrew. Finally, after a stormy voyage toward the north, on the 
eve of Saint Michael's Day he was wrecked on the Pictish shore, at a 
place then called Muckross, the Promontory of the Wild Boar. Here he 
erected a cross which he had brought from Patras. King Hungus, or 
Angus, or perhaps his queen, gave the ground to God and Saint Andrew, 
His apostle, ' with waters, meadows, fields, pastures, moors, and woods, 
as a free gift for ever. 1 In the presence of the Pictish nobles King 
Hungus offered a turf on the altar of Saint Andrew in token of the gift. 
And the spot, having borne in succession the names of Mucros?, Kilry- 
mont, Kilrnle, finally received that by which it is well-known in the 
history of Church and nation. It became St. Andrews." 



SAINT ANDBEW AND SCOTLAND. 65 

land, and which, yet remains beautiful, even though the 
fairest and most celebrated of its ancient structures are 
represented only by their ruins. 

" Gray city, like some fortalice of yore, 
Set on rock-ramparts, against which the sea 
Hurls up its stormy spears perpetually, 
And sweeps them backward, shattered, foiled and hoar, 
Beneath thy feet the eastward tides still roar, 
And still thy warrior beauty rises free 
Above the shocks of thwarted foam, the glee 
Of winds that laugh across the ocean-floor. 
Dearer than woods where the wind-flower blows pale, 
Or meadows deepening into perfect June, 
Are thy bleak streets that hold the past in fee, 
Worn shafts and crumbling archway. . ." 

The mission of Regulus among the Picts was so success- 
ful as to win the great majority of that now lost people 
over to the cross, and the place where the relics of Saint 
Andrew were laid became to them the most hallowed spot 
in the land. One of the missionary monks converted the 
Pictibh king, and brought him to the settlement, that he 
might hear the truth spoken with greater power from the 
lips of Regulus himself. So impressed was he with the 
words of the missionary that he built a new and costly 
church on the site of the structure first erected, and en- 
dowed it with a large gift of land. It is also said that he 
gave one of his palaces to Regulus for the purpose of being 
used as a monastery, a statement, however, which is open 
to very serious doubt, as palaces were not particularly 
common to Scotland at that time. As the wealth and 
number of the monks increased so did their zeal and vigil- 
ance in the cause, and the cells of the holy men of St. 
Andrews were to be found in time all over the country, 
from the Grampians westward to Arran and southward to 



66 SAINT ANDREW. 

Galloway. They also penetrated the northeastern coast, 
along by Angus and the Mearns, but, so far as can be 
learned, the wild fastnesses of the Highlands were un- 
travelled by them. 

The hold which the memory of Saint Andrew thus gained 
upon Scotland was never lost, even although dynasties 
came and went, though the Picts themselves vanished from 
the face of the earth as if by magic, and the forms of the 
national religion underwent repeated changes. In the 
eighth century a king of the Scots — Achaias — was at war 
with England, as was quite customary and natural then, 
and for a long time afterwards. One night the Scotch and 
English forces lay encamped in sight of each other, resting 
quietly to prepare themselves for the great battle which 
was certain to take place on the morrow. The English, 
who were under the very able leadership of King Athel- 
stan, were better armed than the Scots, and had been 
drawn up on a most advantageous position. Besides, they 
were three times more numerous. The prospect looked 
bleak indeed for King Achaias and his fortunes, and he 
appears to have spent the night wandering about his 
camp and wondering how he could avert the almost certain 
defeat which awaited him. It should be mentioned that 
the priests who accompanied his army carried with them a 
representation of the cross on which Saint Andrew had 
been crucified, and that emblem, wherever it was erected, 
became the central place of worship for the troops. Just 
as daylight was about to dawn, the king was startled by 
observing in the heavens, hanging right over his camp, a 
large white cross, after the manner of that of Saint An- 
drew, Its whiteness was rendered all the more beautiful 



SAINT ANDREW AND SCOTLAND. 67 

and clear by the azure blue of the early morning sky 
which surrounded it. Accepting this as a favourable 
token from the unseen world, and believing it to be a sign 
that the special protection of Saint Andrew had been 
thrown around him, Achaias aroused his troops in haste. 
He then attacked his enemy with such courage and vigor 
that they soon threw down their arms and fled across the 
Border in the wild confusion of defeat. From this time 
the cross of Saint Andrew, on a blue ground, was adopted 
as the flag of Scotland, and has since so remained. 

In memory of this victory, and as an acknowledgement 
of the part which Saint Andrew played in it, Achaias 
established a kind of order of knighthood, from which was 
evolved, in after years, the coveted Order of the Thistle. 
In its present form this order was projected about 1540, by 
King James V., but before all the arrangements connected 
with it were carried out, the disastrous rout at Solway 
Moss had taken place, and he died of a broken heart. The 
scheme was revived by King James VII. (II. of England), 
who in 1687 created eight knights. The order then re- 
mained dormant until it was revived by Queen Anne in 
1703, and it now ranks as one of the highest orders of 
knighthood in the world. Its knights are limited to six- 
teen, all of whom are peers of Scotland or peers connected 
with Scotland. At present the knights composing the 
order are the Dukes of Argyll, Athole, Buccleuch, Ham- 
ilton, and Montrose, the Marquesses of Lome, Bute, and 
Lothian, the Earls of Mansfield, Stair, Southesk, Minto, 
Fife, and Dalhousie, Lord Napier and Ettrick, and Lord 
Colville of Culross. The sovereign is the head of the 
order and the royal princes are all extra knights. The 



68 SAINT ANDREW. 

insignia of the order consists of the star of silver inscribed 
with the motto " Nemo me knpune lacessit ;" the jewel or 
figure of Saint Andrew, suspended from a green ribbon, 
and the collar, which is of gold. 

The city of St. Andrews was made the capital of Scot- 
land by Kenneth II. , King of the Scots, after he had van- 
quished the Picts. He also repaired the old churclj. of 
Regulus, where the relics of Saint Andrew were preserved, 
made its bishop the primate of the kingdom, and added to 
its wealth. The Abbey of St. Andrews was commenced 
about 1158 and finished about 1318, having occupied 160 
years in its construction. " It exhibited," says an anony- 
mous writer, " three different styles of architecture in suc- 
cession — the ' latest Norman,' the ' early English,' and the 
' Decorated.' The cathedral, commenced some four years 
after the abbey, was destroyed in 1559 by the impassioned 
zeal of a mob ; for here, in the very centre of the Papal 
jurisdiction, John Knox first opened his lips as a preacher 
of the Reformed faith in Scotland. Here, too, it was that 
Patrick Hamilton suffered martyrdom, 28th February, 
1528, and John Wishart on 1st March, 1546. It appears, 
however, that these were not the first who became martyrs 
in Scotland on account of their religious opinions. It is 
said that James Resby, an Englishman and disciple of 
Wycliffe, was burned in 1422, and Paul Craco, from Bo- 
hemia, a follower of Huss, underwent the same cruel death 
at St. Andrews ten years later. " 

But a higher honour awaited the memory of Saint An- 
drew than being the centre of an order of knighthood, or 
of furnishing the Scots with a national figurehead. This 
was the establishment, in 1411, of the St. Andrews Uni- 



SAINT ANDREW AND SCOTLAND. 69 

veisity by Henry Wardlaw, the then bishop oi the diocese.* 
The College of St. Salvator was instituted within the Uni- 
versity im 1455 by James Kennedy of Dunure, Wardlaw's 
successor in the see, and the grandson of Robert III. St. 
Leonard's College was added in 1512 by John Hepburn, 



* " The fifteenth century witnessed a wonderful revival of learning 
throughout Europe, and the Church promoted its diffusion by means of 
universities. The universities of Europe, established under Papal sanc- 
tion, formed a vast brotherhood open alike to rich and poor; and the 
scholar who had acquired a certain grade in one was thereby made free 
of all. To Henry Wardlaw, Bishop of St. Andrews, who had himself 
studied at Oxford, belongs the honourable distinction of having founded 
the first university for Scotland, and his episcopal city was chosen for 
its seat, as being in several ways admirably adapted for that purpose. 
The foundation charter was granted by the bishop in 1411, and this was 
confirmed in 1413 by Pope Benedict XIII. The Papal bull was received 
in St. Andrews with the most exuberant demonstrations of joy. The 
' Studium Generate,' as a university was then called, was instituted on 
the model of the University of Paris, for the study of theology, canon 
and civil law, medicine, and ' other lawful faculties, ' and the power of 
conferring degrees. It was to be governed by a rector, subject to an 
appeal to the bishop and his successors, who were to be its chancellors. 
The students, as at Paris, were divided into 'nations,' who, through 
their procurators, elected the Rector; and they were lodged, as at pres- 
ent, throughout the city. The professors were parochial clergymen ex- 
empted from residence in their parishes; and their benefices constituted 
their whole income, there being neither fees nor endowments. Their 
work was at first carried on in rooms in different parts of the city* there 
being no central buildings yet provided for the university. In 1430 a 
Paedagogium was erected for the Faculty of Arts. The university soon 
acquired celebrity, and the number of its students rapidly increased. It 
was greatly encouraged by King James I., who countenanced by his 
presence the disputations of the students, and invited to it distinguished 
professors from the Continent. Separate colleges were afterwards 
founded— St. Salvator's in 1450, by Bishop Kennedy; St. Leonard's in 
1512, by Archbishop Alexander Stewart and Prior Hepburn; and St. 
Mary's in 1537, on the site of the Paedagogium, by Archbishop James 
Beaton. These colleges being well endowed, the masters and students 
were maintained within their walls. The result, however, of this more 
exclusive system was a falling off in the number of students."— From a 
lecture on "Mediaeval Scotland" by Bev. James Campbell, D.D., Min- 
ister of Balmerino. 



70 SAINT ANDREW. 

Prior of St. Andrews, and brother to Patrick, first Earl of 
Bothwell. St. Mary's College followed in 1537, dae to 
James Beaton, sixth Archbishop of St. Andrews, and. sixth 
son of James Beaton of Balfour. The seals of the Univer- 
sity of St. Andrews, though not purely heraldic, are inter- 
esting compositions. The old seal is described by the late 
Mr. Henry Laing in his "Descriptive Catalogue of Im- 
pressions from Ancient Scottish Seals": — "A fine large 
seal. Under a triple canopy is represented the preceptor 
sitting at his desk on the dexter side of the seal, giving in- 
struction to seven scholars seated at a table on the sinister 
side ; in the centre of the foreground is the illuminator 
sitting with the lantern or candle. Occupying the centre 
of the seal is Saint Andrew on his cross ; the background 
is ornamented with foliage. Above the canopies are three 
shields, the centre one supported by two females and bear- 
ing, per fess, in the upper part a crescent reversed ; the 
dexter charged with Scotland ; and the sinister, on a fess 
between three mascles, three crosslets, being the arms of 
Bishop Henry Wardlaw. Legend, " Sigillum Universita- 
tis Doctorum Magistiorurn et Scolarium Sancti Andree/" 
The arms shown on the shield in the centre are evidently 
those of Pope Benedict XIII. , Pedro de Luna. 

The modern seal of the University shows Saint Andrew 
extended on a saltire. Over all on the limbs of the saltire 
are four escutcheons, their bases conjoined, viz., 1, Azure, 
on a fess argent, between three mascles or, as many cross- 
crosslets fitchee gules (Wardlaw) ; 2, Argent, a chevron 
gules between three cross-crosslets fitchee sable, all with 
the double tressure of Scotland (Kennedy); 3, Gules, on a 
chevron argent a rose between two lions rampant confronte 



SAINT ANDREW AND SCOTLAND. 71 

(or, as Nisbet says, " two lions pulling" at a rose ") of the 
field (Hepburn); 4, Quarterly, 1 and 4, Azure, a fess be- 
tween tliree mascles or ; 2 and 3, Argent, on a chevron 
sabl$ an otter's bead erased of the field (Beaton of Balfour). 
All within tbe legend, " Sigill. Universit. Sancti Andree." 

St. Andrews University is tbe true successor of the 
mission founded by Regulus, and for a long time its teach- 
ing was simply theological. This is still the only depart- 
ment of study at the college of St. Mary, although at St. 
Salvator and St. Leonard medicine and arts now form part 
of the curriculum. As the oldest of all the Scottish 
Universities it holds a place of peculiar honour among the 
educational institutions of the country, although in in- 
fluence and usefulness it has hardly kept fully abreast of 
the times during recent years. But great things are hoped 
from it in the near future. 

Saint Andrew's figure has often been impressed on the 
coinage of Scotland, and the name was usually applied to 
the gold coins in early times, before King James III. intro- 
duced the unicorn supporting the shield. The Saint An- 
drew of Robert II. weighed about 38 grains, that of Robert 
III. 60 grains, and that of James II. 48 grains. In the 
reign of the last named monarch the Scottish Parliament 
directed that a new penny of gold be struck, to be known 
as the Lion, " with the figure of a lion on the one side and 
on the reverse the figure of Saint Andrew clothed in a side- 
coat reaching to his feet." The figure or cross of Saint 
Andrew has often appeared on copper coins, and at the 
time when " tokens " were in common use in the towns, no 
device was more popular than that of the good old Saint 
or the cross on which he delivered up his life, 



72 SAINT ANDREW. 

The influence of Saint Andrew on Scotland has been felt 
also in many other ways. He represents the patriotism, of 
the country at home, and serves as a bond of union 
abroad. Wherever a few Scots can be gathered together 
we generally discover them organized under the name of a 
"Saint Andrew's Society," and of these associations, nation- 
al sentiment and charity are the usual features. All over 
North America we find these societies existing, and where- 
ever we find them we may be sure that they have a fund 
of greater or less extent, according to their means, with 
which to help unfortunate Scots who may happen to pass 
their way. In many cases, such as those of New York, 
Baltimore, Philadelphia, Montreal, etc., these societies 
have accumulated much wealth, and the amount of good 
work they do, year after year, is most remarkable. 

The Scots Charitable Society of Boston, which is a Saint 
Andrew's Society in everything except the name, and cele- 
brates the 30th of November as loyally and enthusiastically 
as any of them, was organized on January 6th, 1657, only 
twenty years after the founding of the city itself.* On 

* In his address at the two hundredth anniversary festival held on St. 
Andrew's Day, 1857, the then president of the society, Dr. Coale, said, 
in reference to this early establishment of the society: — " In 1652, five 
years before the ship John and Sara arrived, bringing two hundred and 
seventy-two Scotsmen, who had been taken prisoners at the disastrous 
battle of Dunbar, where four thousand fell and one thousand became 
prisoners of war to Cromwell. As the shortest way of disposing of 
these, they were shipped off to the colonies, there to be sold to service 
for a longer or shorter time as the case might be. This explains fully 
why the charitable provident Scotsmen, loving their countrymen as 
only Scotsmen can love them, should have felt it prudent to establish- 
only five years after the influx of so many of them into a still small 
colony— a society for the relief of those suffering poverty. This surely 
speaks well of the kindness of their hearts and of the judgment of their 
heads." 



SAINT ANDREW AND SCOTLAND. 73 

that day, according to the old records, a "meating" was 
held, at which " we whose names are under written, being 
all or for the most part present, did agree and conclude, 
for the releefe of our selves and any other for the which 
we may see cause, to make a box, and every one of us to 
give as God shall move our hearts whose blessing and di- 
rection we do from our hearts desyre to have from him 
(who is able to do abundantly above all that we are able to 
ask or think) both in the beginning and managing of that 
which we do intend, and therefore, that we may express our 
intention and become our owne interpreters (leaving those 
that shall come after us to doe better than we have begun) 
hoping tliat by the assistance of the great God who can 
bring small beginnings to greater perfection than we for 
the present can think of or expect, and lykewise wee hope 
that God who hath the harts of all men in his hands and 
can turne them which way soever he pleaseth will double 
our spirit upon them, and make them more zealous for 
his glory and the rnutuall good one of another, and there- 
fore knowing our own weakness to express our selves in 
this particular we leave our selves and it both to God and 
to the word of his grace and doe desyre to declare our in- 
tentions about which we have agreed, that is to say, that 
we whose names are inserted in this booke doe and will by 
God's assistance give as God will move us and as our 
ability will bear at our first entering, but it is agreed that 
none give less at their first entering than twelve pence and 
then quarterly to pay sixpence, and that this our benevo- 
lence is for the releefe of our selves being Scottishmen or 
for any of the Scottish nation whom wee may cause to 
help, it is aggreed that there shall nothing be taken out of 



74 SAINT ANDREW. 

the box for the first seven years for the releefe of any/' 

The fund in the box accumulated slowly. In 1661 it 
amounted to £7 lis. lOd. In 1663 it had risen to £8 15s. 
6d., and in 1667 to £10. In 1684 a new preamble was 
drawn up, which placed the society on a better basis for 
promoting its charitable work : — " The Eternall Lord and 
great Lawgiver to his people hath commanded by his word 
a collection for the necessities one of one another for the 
releiving of them who are under wants and poverty, 
workes of this kind being of the fruits of faith and holi- 
ness, w T hich hath been the practise of the saints in all ages 
in their several societies, and also of our countriemen at 
home and abroad in maney parts of the world to God's 
glorie, the releefe of our countriemen in their povertie and 
the credit of the actors therein. ***** 
Therefore throw the providence of God being willing to 
meet togither to consider of this matter, wee are this day 
convinced being Scottsmen and the sons of Scottsmen, In- 
habitants of Bostone and in the Colony thereof with sever- 
all strangers of our countriemen being most willing to re- 
new the former good example, and to give what the Lord 
shall enable and move us for this good work, that the poor 
strangers and families and children of our natione, when 
under this dispensatione may be the more ordourly and 
better releived." 

The rules for the safe-keeping of the funds were admir- 
able, and the "box-keepers" were to be selected on two 
qualifications — first, they must be honest men ; and second- 
ly, residents of "Bostone;" both very essential require- 
ments. It was also expressly stipulated that no man was 
to " get any benefit of the said charity out of the box bot 



SAINT ANDREW AND SCOTLAND. 75 

such as contribut theirto, excepting Strangers of our na- 
tione that is cast in by shipwrack or otherwayes." Thus 
these kindly Scots were as much opposed to local loafers, 
or rounders, or professional beggars as their descendants 
are at the present day, and, in addition to denying any of 
their charity to such unworthy persons, they also decided 
to refuse assistance to any "prophane or disselute person." 
An old Scotch custom was adopted in 1688, when it was 
"agreed upon by the Company that with all expedition 
there be a morcloath provided for the good of the company 
out of the stock and that it be free for those concerned." 

The following extracts show the manner in which the 
charity of the society was dispensed : — 

" Voted that John Askine be allowed fourty shillings in 
order to transport himself down to Rousick or where he 
formerly lived, provided he goes off. " 

"Cash paid Captain Watt for does for James Forbes, 
that came from Virginia afoot, for his passage to London, 
he was formerly a servant to the Earl of Marr £2" 

"Paid James Forbes more in cash to goe off in the 
Quaker's Ship £1 10s." 

" Voted Charles Gordon if he goes home, and if he do 
not go home the petition to be void £3 7s." 

" There is voted to John Skirling — the poor man being 
dead and gone — £1." 

" To Widow Wood in consideration of her kindness to a 
poor Scotch orphan girl 10s." 

" To John Johnston, a poor man for linen for two 
shirts 14s." 



76 SAINT ANDREW. 

The preamble was again re- written and the rules revised 
in 1770, and from that time until now, with the possible 
exception of a few years during the Revolution, the 
society never ceased to carry on its noble mission. In 
1841 a fine plot was purchased in Mount Auburn Ceme- 
tery, where poor Scots might be committed to the dust in 
a respectable manner. The lot, with its accompanying ex- 
penses of railing, grading, and the like, cost about $2,300. 
Another useful work was begun in 1889 when a house on 
Concord street was rented and fitted up as a home ' ' for 
the purpose of giving shelter to our needy countrymen who 
may be either in distress or perplexity ; where they may 
remain for a short time before proceeding on their journey, 
or obtaining situations. " In 1872 the house No. 77 Cam- 
den street was purchased, and has since been used for the 
kindly purposes of the home. The assets of the society 
are valued at about $29,000. 

The Saint Andrew's Society of Philadelphia was organ- 
ized in December, 1749, by twenty- five Scottish residents. 
For some reason or other these kindly men were a little 
afraid lest the purposes of their association should be mis- 
understood by their fellow-citizens, and they issued a long 
advertisement setting forth the objects which led to the 
formation of the society. It read, in part, as follows : — 
" The peculiar benevolence of mind which shews itself by 
charitable actions in giving relief to the poor and dis- 
tressed, has always been justly esteemed one of the first- 
rate moral virtues. Any persons then, who form them- 
selves into a society with this intention must certainly 
meet with the approbation of every candid and generous 



SAINT ANDEEW AND SCOTLAND. 77 

mind, and we hope that it will plainly appear by the rules 
which are to follow, that the Saint Andrew's Society of 
Philadelphia was solely instituted with that view. But as 
the charities of this society are to be somewhat confined, it 
may not be amiss, briefly, to mention the reasons by way 
of apology for it. The design of society in general is un- 
doubtedly universal good ; yet, as it is impossible that all 
mankind can be joined in one society, bodies of men have 
separated themselves into distinct societies, which are 
called nations. Now all the public acts of these national 
societies are, or ought to be, calculated principally to pro- 
mote the particular happiness and welfare of the nation 
where they are made. In nations again, for a reason of 
the very same kind, men form themselves into corporations 
and other societies for promoting some particular good 
which either had not or could not be so well provided for 
by the public acts of the community. On this account we 
are humbly of opinion that it will never be reckoned a 
good objection against any private society that the ends 
proposed by it are not general, but confined to particulars 
under certain circumstances, provided always that nothing 
can be aimed at by any such private society which is in- 
consistent with the public good. Now, to apply this to the 
present purpose, we, who are natives of that part of Great 
Britain called Scotland, and reside in the city of Philadel- 
phia, meeting frequently with our country people here in 
distress, who generally make application to some one or 
other of us for relief, have agreed to form ourselves into a 
society in order to provide for these indigents, whereby 
they may be more easily, more regularly, and more bounti- 
fully supplied than could well be done in the troublesom 



78 SAINT ANDREW. 

way of making occasional collections for such purposes. 
* * * * Thus it appears that the design 
of this society is fair, equitable and just, and to convince 
the world that it is so, we thought it proper to take this 
method of making public our rales." 

Having thus denned their position, these philosophic 
Scots compiled their by-laws and commenced their work. 
The first application for relief came from an unfortunate 
countryman named Alexander Ross. According to his 
story he was a native of Galloway, and a surgeon by pro- 
fession. He had been captured by the French and Spaniards 
five or six times and escaped to this country from some 
Spanish prison. His reception here was not the most 
hospitable, as it seems, when he made his application for 
relief, he was confined as a debtor in the Philadelphia 
prison. His prayer was attended to, and forty shillings 
were awarded him. In 1750 the society paid £5 9s. for a 
' ' strong box " to hold books, money, and other possessions. 
The box is still in existence, and is a good, substantial, 
serviceable article. It is deposited in the Fidelity Trust 
Company's vaults with the old records of the society. In 
the same year a curious case came up for consideration 
which may be related here, as it illustrates the glorious 
uncertainty of the law which prevailed in those good old 
times just as much as it does in the present day. 

In 1732 Janet Cleland was induced to leave Scotland and 
take up her residence with her uncle, John Gfibbs, of Mary- 
land. That individual had pressed her to cross the At- 
lantic, and promised to make her his heiress, besides agree- 
ing to support her in good style during his lifetime. Rely- 
ing on these promises, Janet, before she left, like a good. 



BAINT ANDREW AND SCOTLAND. 79 

kind-hearted girl, made over to another uncle, a brother of 
the one in Maryland, a small patrimony which she had in 
her native land. After her arrival here Janet continued 
to reside with her uncle, and acted as his housekeeper, 
until he died. The old gentleman appears to have been a 
peculiar sort of character, one of those personages who, 
for want of a more fitting name, would now-a-days be 
styled a " crank." He had a terrible temper, and some- 
times it so far overcame him that his niece had to leave his 
house for a few days until its violence subsided. Then, 
when it had cooled off, she used to return, to his great de- 
light, for he invariably expressed his regret at the cruel 
treatment and harsh words which had compelled her to 
seek refuge away from his home. To most of his friends 
and close acquaintances he often acknowledged his inten- 
tion of leaving Janet all his possessions, and at one time, 
in presence of his attending physician, he made a formal 
will in which he bequeathed everything to her. Finally, 
in 1747, he died of an ulcer in his head, which, according 
to the testimony of the medical man who attended him, 
deprived him of his reason for quite a while before the 
end. While in this condition the negro slaves, in the 
absence of the doctor and nurse, used to give him large 
quantities of rum. By some means or other they prevailed 
upon him to sign another will. In it he cut Janet and all 
his relatives off without a cent, made his negroes free, and 
divided his property among them, with the exception of 
his plate, which went to comparative strangers, along with 
a few other legacies. Thus Janet was left penniless, and 
applied at length to the society for assistance. The last 
made will appears to have been offered for probate, and 



80 SAINT AISTDBEW. 

she began a lawsuit to have it set aside. The society, con- 
sidering her sad case, gave her a donation of £7, and 
recommended the members to give her all the assistance 
they could. It appears, however, that Janet lost her suit, 
and the last will made by her uncle was allowed to stand. 

During the revolutionary period the society probably did 
little more than maintain its existence, owing, as was re- 
ported on one occasion, to " a number of members being 
out of town, or more particularly on account of the con- 
vulsed and unsettled state of the times." The minute^ 
book covering the interesting period between 1776 and 
1786 has been lost, if it ever was in existence, which may 
be regarded as doubtful. The subsequent history of the 
society is a prosperous one, and may be summarized in the 
old words " daem' guid an' gatherm' gear." According to 
the last printed report its invested funds are valued at 
about $22,000, and during the twelve months ending with 
September, 1885, it expended on charity $1,025.35. On its 
long roll of members we find the names of two of the 
signers of the Declaration of Independence — James Wilson, 
a graduate of St. Andrew's University, and latterly a judge 
of the U. S. Supreme Court ; and John Witherspoon, D.D., 
a native of Paisley, and president of Princeton College. 
The members took an active part in the erection of the monu- 
ment to this great clerical statesman which now graces 
Fairmount Park. The roll also contains the names of two 
Governors of the State — Hon. James Hamilton (president 
of the society for several terms), and Hon. Thomas Mc- 
Kean ; and three Mayors of the city, Peter McCall, Morton 
McMichael, and the present incumbent, William B. Smith. 
The roll is also graced with the names of several of the 



SAINT ANDREW AND SCOTLAND. 81 

Revolutionary heroes, chief of which is that of General 
Hugh Mercer. This able man was a native of Aberdeen, 
and served as a surgeon during the Rebellion of 1745 in 
the army of Prince Charles Edward Stuart. When that 
unfortunate campaign was over he came to this country. 
During the Revolutionary struggle he greatly distinguished 
himself until his death in 1777, from a wound he received 
near Trenton, N. J., whilst leading an attacking party to 
Princeton. His remains were interred in Laurel Hill 
Cemetery, Philadelphia, and there a fine monument has 
since been erected to his memory. The society took the 
most active part in carrying on the movement for this 
memorial, and when it was dedicated it occupied a place 
of honor during the ceremonies. The sword of the hero is 
still in possession* of the society, and is rightly regarded 
as a most precious relic. 

The Saint Andrew's Society of the State of New York 
was founded in 1756. The intention of the promoters was 
simply to form a charitable organization, and that feature 
has really continued to be the prevailing one ever since. 
These kindly Scots, however, did not forget that under Saint 
Andrew's banner patriotism, as well as charity, could work 
together, and their constitution provided that a dinner 
should take place on the 30th of November in each year. 
Since then these meetings have been held regularly, except 
during the War of the Revolution. 

Among the members enrolled in 1757 we find the name 
of Colonel Simon Fraser, eldest son of Lord Lovat, who 
was beheaded on Tower Hill, London, in 1747. When that 
Rebellion broke out he was a student at the University of 



82 SAINT ANDREW. 

St. Andrew's, but was withdrawn by Ms cunning old 
father to be placed at the head of the clan. He surrendered 
himself to the Government in 1746 ; but as he had never 
shown any sympathy for the cause of the Stuarts, and was 
known to have been influenced solely by affection for his 
father, he was released in the course of the following year. 
Refusing military rank in the French service, he raised, in 
1757, two battalions of 1,800 men, in command of which he 
proceeded to New York, and on his arrival he joined the 
Saint Andrew's Society. He served with great distinction at 
Louisburg and Quebec, and afterwards in the war of the 
Revolution. In 1774 the family estates were restored to 
him, but the attainder was not removed until 1854, when 
the old"title of Lord Fraser of Lovat was again placed on 
the roll of the Scottish peerage. 

In 1757 we also find enrolled the name of Captain Archi- 
bald Kennedy. This gentleman, son of Archibald Ken- 
nedy, Collector of Customs in New York, was an officer in 
the Royal Navy, and in 1792 became eleventh earl of Cas- 
silis. His second wife, progenetrix of the present Marquis 
of Ailsa, was a daughter of John Watts, one of the founders 
of the society, and its president in 1771. The titular Earl 
of Stirling filled that office from 1761 till 1763. John, 
fourth Earl of Dunruore, was appointed Governor of New 
York in 1769, and was elected president in 1770. His 
term of office was, however, very short, for in the same 
year he proceeded to assume the government of Virginia. 
In 1773 he was succeeded by Lord Drummond, son of the 
claimant to the attainted earldom of Perth, who came to 
this country as an officer in the army. A few years later 
he was taken prisoner by the Americans, but was released 



SAINT ANDREW AND SCOTLAND. 83 

by Washington, and permitted to return to New York. 
His failing health obliged him to proceed to Bermuda, 
where he died, unmarried, in 1781. 

Besides these titled personages the society has bad many 
members to whom it can point with pride. Some of them, 
such as the *Coldens, f Hamiltons, and ^Livingstons, have 
left their mark upon the early history of the country, and 
in the long roll of membership may be found the names of 
the most prominent Scottish merchants and professional 
men who have resided in this city from the inception of 
the society until the present time. Even the names of the 
presidents from 1756 until now (with the exception of 1775 
to 1783, when probably no elections took place on account 
of the war) afford sufficient evidence of the high stand- 

*Cadwallader Colden was born in Scotland in 1688. He came to this 
country in 1708, and settled in Philadelphia, where he practiced as a 
physician with great success. In 1718 he came to New York, and was 
the first Surveyor-General of the Colony. In 1761 he was appointed 
Lieutenant-Governor, and held that office until his death in 1776. As 
the governors were often changed, Colden w-as the real ruler of the 
Colony for fifteen years. He was eminent as a botanist, corresponded 
regularly with Linnaeus, aad wrote several works, the most valuable of 
which is a " History of the Five Indian Nations of Canada.' 11 

tThe same family to which Alexander Hamilton, the " Statesman of 
the Revolution," belonged. 

JThe Livingston family of New York are lineally descended from 
the fifth Lord Livingston. Their immediate progenitor was the grand- 
son of that nobleman, the Rev. John Livingston, minister of Ancrum. 
He was one of two commissioners sent by the Scotch Kirk to Breda, in 
Holland, to treat with Charles II. As he refused to take the oath of 
allegiance at the Restoration, John Livingston returned to Rotterdam, 
where he spent his last years as pastor of the Scottish kirk. His son, 
Robert, was born at Ancrum in 1654, and came to this country at an 
early age. He settled at Albany, N. Y., and bought from the aboriginal 
inhabitants a tract of land— some 160,000 acres — on either side of the 
Hudson. This estate became the manor and lordship of Livingston, 



84 SAINT ANDREW. 

ing of the society in the community. They are : — Philip 
Livingston, Dr. Adam Thomson, Andrew Barclay, Earl of 
Stirling, Alexander Colden, Walter Rutherford, Peter 
Middleton, Lord Dumnore, John Watts, Wm. McAdam, 
Lord Drummond, David Johnston, Chancellor Livingston, 
Walter Rutherford, Robert Lenox, Dr. James Tillary, 
Archibald Gracie, Robert Halliday, John Graham, John 
Johnston, David Hadden, Hugh Maxwell, David S. Ken- 
nedy, Richard Irvin, Adam Norrie, Robert Gordon, Wil- 
liam Wood, John Taylor Johnston, James Moir, James 
Brand, John S. Kennedy (who again fills the chair) and 
Walter Watson. 

Whatever funds the society had prior to the Revolution- 
ary War were dissipated by it. With the return of peace, 
however, it again exerted itself, and renewed its career of 
usefulness. Between the years 1787 and 1791 it had bank 
stocks worth $4,000, which were sold in the last named 
year. A site was then purchased where Nos. 10 and 12 
Broad street and 8 and 10 New street now stand, for the 
erection of a St. Andrew's Hall. The price paid for the 
ground was $4,600. But the building scheme was dropped 
for some reason or other and the property was sold in 1794 
for $6,750. In 1803 the funds of the Dumfries and Gallo- 
way Society, then being wound up, amounting to about 
$2,300, were transferred to it. The financial standing of 
the society has since continued steadily to advance, and at 
the present time its permanent fund amounts to about 
$40,000. Besides, it owns three beds in hospitals and a 
plot in Cypress Hill Cemetery. In 1885 it expended $3,945 
on charity, with which it attended to the wants of 2,586 
applicants for aid. The affairs of the society are very 



SAINT ANDREW AND SCOTLAND. 85 

prudently conducted, and even these figures, large as they 
are, fail to give a sufficient idea of the value and extent of 
its good deeds. 

Very few persons, even after perusing the numerous de- 
tails furnished in the reports of the society's operations 
issued every year, can form anything like a j ust apprecia- 
tion of the nature, extent, and importance of the charitable 
work performed by the officers. The number of people 
who have fallen into destitute circumstances, through no 
fault of their own, in a large city like New York, must 
necessarily be always very great. They include the aged, 
the blind, the sick, the widow, and the orphan. So 
numerous, indeed, are such cases, that even with the 
resources at their command the officers are unable to be as 
generous as they would wish. Still the aid they give is 
always timely and welcome, and helps wonderfully in 
throwing a gleam of kindly light upon darkened lives. 
By means of the beds at their disposal in the Presby- 
terian and St. Luke's hospitals, the officers are able to 
secure proper treatment and the best of medical attend- 
ance for many of the sick. The burial plot belonging to 
the society in Cypress Hill Cemetery tells its own sad 
story, and shows how the thoughtful kindness of the 
society, besides ministering to the wants of destitute Scots 
in life, tries to gratify the last wish of every one by giving 
their remains a respectable interment. 

There is another class to whom the assistance of the 
society is rendered, and whose cases are often pitiable. 
This is the immigrants, or transients, as they may more 
properly be called. The old story is well known of people 
crossing the Atlantic in search of work, finding none, and 



86 SAINT ANDREW. 

landing penniless in the streets. The cases are also com- 
mon of people who leave places in the interior, and come 
to New York with the idea that employment can be had 
here for the asking ; and there are hundreds of other 
causes which somehow end in making able-bodied men 
become idle wanderers in the great city. A moment's re- 
flection will tell us what this means — it is poverty, hunger, 
despair, and degradation. The society tries to help these 
cases by providing temporary shelter, by furnishing the 
means for cleanliness, and in many other ways. 

The Saint Andrew's Society of Montreal was established 
in 1835. It is one of the most active societies of its name 
in Canada, and yearly accomplishes a wonderful amount of 
good through its Saint Andrew's Home or direct charitable 
agencies. In 1885, 161 persons were admitted to the Home, 
120 families were supplied with firewood and provisions 
during the winter, and in ail $1,560 was expended in reliev- 
ing the distressed. In a discourse preached to the mem- 
bers, by the Rev. J. Edgar Hill, on the occasion of the 
jubilee of the society, the following reference to the early 
history of the society was made : — " Previous to 1835 there 
had been no organized brotherhood of Scotchmen in the 
city, and, therefore, no systematic care of immigrants from 
the old land. From 1835 to 1857 the society had a name 
but no place of habitation. Good work it had done, but it 
would do better. Accordingly in the early days of June, 
1857, Saint Andrew's Home was opened, so that those who 
had left a home endeared to them by many tender associa- 
tions should, in the new land across the sea, at once find a 
home provided for them till they had made a home for 



SAINT ANDREW AND SCOTLAND. SI 

themselves. Tlie idea was a brilliant one, and the time as 
well as the place was marked by an obvious leading of 
Providence. For while the Home was opened on Jnne 11th, 
the most pathetic appeal that has ever been made to the 
Saint Andrew's Society, and the most severe test to which 
her philanthropy has been subjected, was made on the 27th 
day of the same month, when the Montreal was burned to 
the water's edge a few miles below Quebec, on her passage 
to this city, and nearly 400 persons either perished in the 
flames or were drowned in trying to make their escape. 
The survivors of course lost their all. Many of them were 
widows and orphans, and all of them were sorrowful 
strangers in a strange land, under circumstances which 
evoked the sympathy of every tender heart. Most of these 
were Scottish immigrants, and at once the Saint Andrew's 
Society undertook most loyally to provide for every Scot 
among them. ' How much money do you want ?' was the 
almost invariable question the collectors were met with — a 
splendid example of the characteristic Scotch way of an- 
swering questions by putting another. Funds flowed in 
from Scotsmen all over Canada, for Scottish hearts were 
bleeding for their suffering brothers and sisters." 

The society is the principal Scottish organization of Mon- 
treal, and on its roll of members are the names of nearly 
all the representative Scots of that beautiful city. In par- 
ticular every Scottish merchant may be found in the ranks, 
and the general amount of interest which is taken in the 
society and its works, is a gratifying illustration of the 
noblest form which the national clannishness can assume. 
Its present president is Mr. Hugh Maclennan, and among 
those who have held that position in former years we find 



88 SAINT ANDREW. 

sucli truly representative men as Sir A. T. Gait, Hon. A. 
W. Ogilve, David McKay, Colonel A. A. Stevenson, Colonel 
Fletcher, W. W. Ogilvie, Ewen McLennan, and Wm. 
Angus. 

The Baltimore Saint Andrew's Society is now about 
eighty years old, and has assets valued at $35,000, and a 
membership of 120. It holds an honoured place among 
the national societies in the " Monumental City," and is 
ever ready to extend a helping hand to all who require 
such aid. In 1885, for instance, benevolent assistance had 
been given to 237 applicants, 2,000 nights' lodging and 
meals had been furnished, sixty poor people were helped 
to other parts of the country where they were likely to find 
relatives or work, and nine persons were sent back to Scot- 
land. Besides these casual cases the society has generally 
between twenty and thirty pensioners on its list. 

The Saint Andrew's Society of Toronto was established 
in 1836. It has $3,000 securely invested, and in 1885 re- 
lieved 400 persons. 

The London, Ont., St. Andrew's and Caledonian Society 
has not been so many years in existence as to enable it to 
boast of age, but it is a vigorous institution and full of 
usefulness. It has 195 members. From one of its annual 
reports the following summary of its work is taken : — 
" Relief granted this year to 435 families, to the extent of 
$259-56 ; of this 92 families were included in the New 
Year's cheer feast, making in all 373 men, women and 
children. New Year's cheer amounted to $166.36; 35 
loaves of bread had been given to each of the orphan asy- 



SAINT ANDREW AND SCOTLAND. 89 

lums ; 58 people had been relieved to the amount of 
$103.20 ; meals given, 110." These societies may be fairly 
said to be representative of the others which are scattered 
all over the length and breadth of this continent. It may 
also be mentioned that the Charleston Society is 160 years 
old ; Halifax (North British), 117 ; Albany, 83 ; Cleveland, 
39 ; Washington, 21 ; Dundas, 45 ; Milwaukee, 25 ; and 
Chicago, 41 years. Many others could easily be enumer- 
ated, but the above form sufficient evidence to prove that 
these associations are not organized for the sake of gratify- 
ing any mere passing whim, but from a steady and set 
purpose, and the purest and most disinterested motives. 
They are in reality the highest expression of modern 
Christian patriotism. 

Such institutions keep alive the memory of the grand 
old missionary in the best^possible way, and still maintain 
the influence for good which he exerted during his own 
passage through this life. Their quiet, unostentatious 
beneficence is the best example of one of his finest charac- 
teristics which the Scot abroad can place before the na- 
tions in which he sojourns, and by no other can he derive 
so much honour. By most of these societies the 30th day 
of November in each year is observed as a time of great 
rejoicing. Then the patriotism of the members is freely 
expressed, and they extol their native land, its hills and 
valleys and streams, its men and women, its history, its 
battles, its antiquities, its discoveries, and a thousand and 
one other things in which the Scot imagines his own 
Mother Land particularly excels. Then, too, the old patri- 
otic motto — " Nemo me impune lacessit" — is flung to the 
breeze, and people of other nationalities look on in as- 



90 SAINT ANDREW. 

tonisliment, and wonder what it is all about. But a yet 
grander motto is displayed, which all can appreciate and 
every one can understand. It is that simple legend of 
"Relieve the Distressed," which most of these societies 
have attached to their pictures of Saint Andrew, and which 
is certainly far more in keeping with the career of the 
apostle than the other. The latter is, however, endeared to 
the Scot by historic association, and is a symbol of national 
pride, antiquity, and independence. But the former is an 
evidence of actual work which is still being done. Let the 
two hereafter be entwined round his picture wherever it 
appears, and then love of country and kindly charity for 
fellow-countrymen would find united expression beside the 
figure of him from whom both are supposed to flow. 

While these Saint Andrew's celebrations have their prac- 
tical uses of encouraging charity and promoting social in- 
tercourse, they are often productive of much humour — 
real genuine fun — which lingers in the memory and pro- 
vokes a smile long after the occasion that called it forth 
has passed away. Some few years ago the president of 
one of the Western societies sent a congratulatory message, 
as is the custom, to a dozen or more sister societies then 
engaged in celebrating the Day. The message was identi- 
cal to each, and was simply as follows : — " Philippians ii., 
14th and 15th." Although Scots are, as a rule, well versed 
in the Scriptures, few, if any, of the merry-makers could 
imagine what message these verses contained, and, as the 
Bible is not generally present at a Saint Andrew's supper, 
they had to remain for that night, at any rate, in blissful 
ignorance. But those who looked into the matter the next 
morning could hardly refrain from smiling, and murmur- 



SAINT ANDREW AND SCOTLAND. 91 

ing "how appropriate," when they read as follows : — " Do 
all things without rnurrnurings and disputings : that ye 
may be blameless and harmless children of God without 
rebuke in the midst of a crooked and perverse nation, 
among whom ye shine as lights of the world." 

The following list of toasts which was printed for a Saint 
Andrew's celebration held by the Scots at Kimberley, South 
Africa, deserves reproduction for the appropriate extracts 
which accompany and illustrate each sentiment : — 
" The Army, Navy, and Volunteers." 

Do I not ken the smell o' pouther, think ye ?— Scott. 
The ship sails ower the faem 
Will bring the merchants and my lemman hame. 

— Gawin Douglas. 

" The Day an' a' wha honour it." 

Peace and goodwill on earth to man, 

This day be Scotia's prayer, 
To aid the poor, relieve distress, 

Be each true Scotsman's care. 
Love, health and joy be each child's lot 

Baith here and far away, 
Whose patriot heart throbs loud wi' pride 

Upon Saint Andrew's Day. — Keith. 

"The Land we left." 

Scotland the land of all I love, 

The land of all that love me; 
Land whose green sod my youth has trod 

Whose sod shall lie above me. 
Hail, country of the brave and good 

Hail, land of song and story, 
Land of the uncorrupted heart, 

Of ancient faith and glory. — Chambers. 
I hope there's naething wrang in stan'in' up for ane's ain country's 
credit in a strange Ian'." — Scott. 

" Sister Societies." 

Sae nae mair, neibors, sae nae sic word 

Wi' hert aye arguin' and shrill 

" Wha is the neibor to me, O Lord " 

But "Wha am I neibor till.— George Macdonald* 



92 SAINT ANDREW. 

"Past Presidents." 

When ye win at that ye may lick aff a hot girdle.— Old Proverb. 

"Scottish Poets." 

Oh ! may the balm o' love an' song ne'er leave auld Scotia's isle, 
Lang may it bless the poor man's hearth, an' soothe the poor man's toil; 
May peace her dove-like wings unfauld, ower a' her hills and dales, 
Sae lang's the thistle wags its head, or wave the heather bells. 
Lang may her sons and daughters fair maintain their auld renown, 
Nor slight a friend, nor fear a foe, nor dread a tyrant's frown, 
Lang may they chaunt the lilts they love, the sangs we maist admire, 
And frae her flowers fresh garlands twine to deck the Scottish lyre. 

— G. W.Donald. 

" Scottish Music." 

Pibroch of Donuil Dhu, 
Pibroch of Donuil.— Scott. 

I heard her sing "Auld Robin Gray," 

An' " Yarrow's dowie den," 
O' Flodden an' our forest flower, 

Cut doon by Englishmen.— Janet Hamilton. 

O Alister McAlister 

Your chanter sets us a' a stir. 

Then to your pipes an' blaw wi' birr, 

We'll dance the Highland Fling.— Old Song. 

" Scottish Memories." 

As in the gloaming eerie calm, 

'Midst fancies fleeting fast, 
Our thoughts in unison resort, 

All fondly to the past. 
So in the evening soft of life, 

The scenes that brightest shine, 
Within our inmost heart of hearts, 

Are the days o'langsyne.— </am<?s Guthrie Car gill. 

" Scottish Love Songs.". 

Love is as warm amongst cottars as courtiers. 

—Bamsay's Proverbs. 

" Wives an' Weans." 

I hae a wife o' my ain, 
I'll partake wi' naebody.— Burns. 



SAINT ANDREW AND SCOTLAND. 93 

"The Ladies." 

Maidens should be mild an' meek, quick to hear and slow to speak. 

— Old Proverb. 

Saw ye e'er a lanely lassie, 
Thinkin' gin she were a wife ? 

—Lady Nairne. 

A 1 are guid lassies, but whaur do the ill wives come frae ? 

— Old Proverb. 

Though women's minds like winter winds 

May shift an 1 turn, an 1 a' that, 
The noblest breast adores them maist, 

A consequence I draw that.— Burns. 

Perhaps the most interesting humorous contribution to 
the literature of " The Day" is the following " Chronicle 
of Saint Andrew," which appeared some years ago in the 
Indian Daily News, published at Calcutta. It is written 
in the style of the once-famous " Chaldee Manuscript," and 
though it contains a few local allusions, the bulk of it will 
readily be understood, and its humour fully appreciated 
by any who have taken part in such national celebrations 
as it is supposed to chronicle : — 

1. It came to pass, in the year one thousand eight hun- 
dred and four score and one, in the City of Palaces, dwelt 
certain wise men from a far country beyond the great sea. 

2. (In that year the rulers of the city did that which was 
right in their own eyes.) 

3. Now these wise men assembled themselves together, 
and they said one to another, Go to, let us remember our 
brethren whom we have left. 

4. For behold we be in a far country, and it shall come 
to pass that men shall say of us, Ye be blameless on the 
earth : ye have fled from the land of your nativity, because 
the land of your nativity is poor. 



94 SAINT AJYBBEW. 

5. This tiling, therefore, will we do ; we will make a 
great feast, so that the nose of whomsoever smelleth it 
shall tingle, and we will call to mind the ancient days and 
the mighty deeds of our fathers. 

6. So they appointed a day and many were gathered to- 
gether — a mixed multitude from the Land of Cakes and of 
Thistles, from the West and from the North, and from the 
Isles of the Sea. 

7. And behold a great feast was prepared, and men in 
white raiment ministered unto them, and a ruler of the 
feast was appointed, and set in the midst. 

8. And forthwith to each man was given a writing of the 
good things of the feast, and the writing was in a tongue 
no man could understand, for the language was the 
language of the Crapaud, which signifieth in the heathen 
tongue, a frog. 

9. And some there were who pretended to know the 
writing, and the interpretation thereof : now these were 
hypocrites ; for they knew but six letters of the writing, 
and those letters were H A Q Q I S, and even this much 
was a great mystery. 

10. And the dishes no man could number : the people ate 
.mightily, as it were the space of one hour. And no man 
' spake to his neighbour till his inner man was comforted. 

11. And while they ate, behold there drew near three 
mighty men of valour, clothed in many-coloured garments ; 
and they bore in their arms musical instruments shaped 
liked unto a beast of prey. 

12. And they blew mightily upon what seemed the tail 
thereof, and straightway came thereforth shrieks and 
sounds as it were the howlings of the damned. 



SAINT ANDREW AND SCOTLAND. 95 

13. And the hearts of the people were comforted, for this 
is that wherein their great strength lieth. 

14. And wine was brought in vessels, but the children 
of the North would none of these : for they quenched their 
thirst with the Dew of the Mountain, which is the water 
of fire. 

15. Then spake the wise men of the congregation unto 
them, and called to mind the ancient days and the mighty 
deeds of their fathers. And the people rejoiced exceedingly. 

16. Now it came to pass when they had eaten and 
drunken greatly, even unto the full, that the hinges of 
their tongues were loosened — yea, even the joints of their 
knees. 

17. And the ruler of the feast fled to his home, and a 
third part of the multitude followed, and a third part re- 
mained, saying, " We thirst ;" and a third part rose up to 
dance. 

18. And they danced after the fashion of their country, 
and their movements resembled the peregrinations of a 
hen upon a griddle, which is hot. Yet they seemed to 
think it pleasant, for they shouted for joy. 

19. Now as for them that were athirst, behold, their 
drinking was steady, but their limbs were not so ; yea, 
they also shouted for joy, and sang amazingly. 

20. And they answered one to another and said, that not- 
withstanding the crowing of the cock or the dawning of 
the day, they should still partake of the juice of the bar- 
ley. So they encouraged one another with these words. 

21. And now it came to pass, that, as they sat, one came 
and said that he had seen a strange fire in the sky, but 
what it was he could not tell. 



96 SAINT ANDREW. 

22. And some said, It is the moon ; and others said, It is 
the sun ; and some said, Doth the sun ride in the west ? 
and others said, This is not the west, but the east ; and 
some said, Which is it ? for we perceive two in the sky. 

23. And one said, I see nothing. Now the name of 
? that man was Blin Foo. He was the son of Fill Foo, and 

his mother's name was Haud Foo ; and his brethren Bung 
Foo, Sing Foo, and Greet Foo, were speechless. 

24. Then each man bade his neighbour farewell, em- 
bracing, and vowing eternal friendship, and some were 
borne home by men in scanty raiment, and others in car- 
riages which jingled as they went ; and others drove 
their own chariots home, and saw many strange sights ; 
for they found grass growing and ditches in the midst 
of the way where they had not perceived them before. 

25. And it came to pass that in the morning many 
lamented, and took no breakfast that day ; and the men 
in white raiment brought unto them many cunningly de- 
vised drinks, yea, pick-me-ups, for their tongues clove unto 
the roofs of their mouths and the spittle on their beard 
was like unto a small silver coin, even a sixpence. 

26. But, when they thought of the previous day, they 
rejoiced again, for they said, Our brethren whom we have 
left, will hear of it at the feast of the New Year, and 
they will remember us and bless us, and our hearts and 
hands shall be strengthened for our labour here. 

In connection with Saint Andrew celebrations the fol- 
lowing extracts from a letter in the Scottish- American 
Journal, of New York, in 1884, on " Scottish Dishes for 
Saint Andrew's Day," may not be inappropriate : — 



SAINT ANDREW AND SCOTLAND. 97 

''First of all comes Hotch-potch, the very name of 

which almost makes a Scotsman sing. No Italian maestro 

no French chef ever invented a nobler dish. It is easily 

made, and consists simply of — but here it is in song : — 

O leeze me on the canny Scotch, 
Wha first contrived without a botch 
To mak' the gusty, good hotch-potch 

That fills the wame sae brawly. 
There's carrots intill't, and neeps intill't, 
There's cybies intill't, and leeks intill't, 
There's pease, and beans, and beets intill't, 

That soom thro' ither sae brawly. 

The French mounseer and English loon, 
When they come daunderin' thro' our toon, 
Wi' smirks an' smacks they gulph it doon 

And lick their lips f u' brawly. 
For there's carrots intill't, and neeps intill't, 
And cybies intill't, and leeks intill't, 
There's mutton, and lamb, and beef intill't 

That mak's it up sae brawly. 

And Irish Pat, when he comes here, 
To lay his lugs in our good cheer, 
He shools his cutty wi' unco steer, 

And clears his cogue fu' brawly : 
For there's carrots intill't, and neeps intill't, 
There's pease, and beans, and beets intill't, 
And a' good gusty meats intill't, 

That grease his gab fu' brawly. 

A dainty dame she cam' our way, 
An' sma' soup meagre she wad hae ; 
" Wi' your fat broth I cannot away— 

It maks me scunner fu' brawly; 
For there's carrots intill't, and neeps intill't, 
There's cybies intill't, and leeks intill't, 
And filthy, greasy meats intill't, 

That turn my stomach sae brawly." 

She gat her soup : It was unco trash, 
And little better than poor dish-wash; 
'Twad gie a man the water -brash 

To sup sic dirt sae brawly: 
Nae carrots intill't, nor neeps intill't, 



98 SAINT ANDREW. 

Nae cybies intiirt, nor leeks intiirt, 
Nor nae good gusty meats intiirt, 
To line the ribs fu' brawly. 

Then here's to ilka kindly Scot; 

Wi 1 mony good broths he boils his pot, 

But rare hotch-potch beats a 1 the lot, 

It smells and smacks sae brawly: 
For there's carrots intiirt, and neeps intiirt, 
There's pease, and beans, and beets intiirt, 
And hearty, wholesome meats intiirt, 

That stech the kite sae brawly. 

The liaggis seems to be in common enough use almost, 

to make mention of it here appear needless ; but simple as 

it is, how seldom do we have it presented to us properly 

cooked ? A Cockney in Delmxmico's, New York, one year, 

seeing the haggises carried round by the waiters, came to 

the conclusion that they were simply boiled bagpipes. 

How many of the haggises we get here would have been 

relished by the peasants in the " Gentle Shepherd?" 

And on the haggis El spa spares nae cost, 
Sma 1 are they shorn, and she can mix fu 1 nice 
The gusty ingans wi' a curn o 1 spice. 

I have frequently read in Meg Dodds and other cookery 
books published in Scotland, capital directions for prepar- 
ing and cooking the " Great Cuieftain," and if these were 
followed, simply and carefully, we would have a dish 
which we could eat without drawing on our patriotism. 

No Scottish feast should be considered complete without 
some preparation of oatmeal, either in the form of por- 
ridge, brose, brochan, or cakes. Brose, for instance, is 
easily made, and even in its simplest form it is relishing 
and nourishing. But there is no end to the varieties which 
a skilful cook, endowed- with the slightest spark of imagina- 
tion, may not contrive. For instance, there is the mussel 
brose to which the poet Ferguson refers : — 



SAINT ANDBEW AND SCOTLAND. 99 

At Musselburgh and eke Newhaven, 
The fisher wives will get top livin 1 
When lads gang oot on Sunday even, 

To treat their joes, 
And tak 1 o 1 fat pandores a prievin 1 , 

Or mussel brose. 

Another kind of brose, common among the fishing com- 
munities of Scotland, is boiled in the heads of haddocks 
(called crappit heads), and is remarkably sweet. Then 
there is Athole brose, although oatmeal does not enter into 
its composition ; but the less taken of it the better. Kail 
brose, however, nicely done up with butter, is beyond dis- 
pute the king, or rather emperor, of all the brose dishes. 

When our ancient forefathers agreed wi' the laird 
For a spot o' gude ground to be a kailyaird 
It was to the brose that they paid their regard. 
O ! the kail brose of auld Scotland, 
And O ! the auld Scottish kail brose. 

Scotch oatmeal cakes are favourites everywhere, and, 
like all Scotch articles, the simpler the way in which they 
are made the better do they taste. A well-made oatmeal 
cake, nicely browned, and spread over with pure fresh 
butter, is a treat fit for a king. Nothing in the world of 
pastrydom, with its greasiness, flabbiness, sourness, and 
powers of indigestion, is worthy of being mentioned or 
compared to it. 

The sheepshead and trotters form another magnificent 
dish, if singed with Bailie Nicol Jarvie's weapon — the red- 
hot poker. Its excellencies have been sung by many of 
our poets, and in the " Noctes Ambrosiana3 " Christopher 
North discusses it in such a way as to make a Scot's mouth 
water. The S7iej)herd, in the same work, by the way, often 
waxes eloquent on the subject of Scotch cookery, and his 



100 SAINT ANDREW. 

description of a wonderful Welsh rabbit, of which one end 
was in his stomach, the middle in his mouth, and the other 
end on a plate on the table before him, is one of the most 
ludicrous passages in modern literature. 

I would like to dwell upon broth, potted-head, scones, 
brochan, white and black puddings, so wens, brose, how- 
towdie, and fifty other delicacies ; but I am afraid I have 
already occupied more of your space than the subject war- 
rants. Let me, however, assure your readers, especially 
those connected with our Scottish societies, that a good en- 
joyable dinner can easily be got up at which our old-time 
dainties need form the only attraction. This, all will agree, 
would be an improvement over the present system, and I 
am certain that at the close of such a feast we could each 
say, as Dr. Johnson said to Boswell, ' Sir, we could not 
have had a better dinner had there been a whole synod of 
cooks.' " 

Legends innumerable used to be told regarding the per- 
sonal active work of the Saint on earth, long after he had 
passed from beyond its bounds. In the good old times, 
when ignorance and superstition shrouded pure religion, a 
patron saint was not regarded as the mere nonentity which 
in these matter-of-fact days he is believed to be, especially 
in Protestant countries. He was supposed to take a direct, 
lively interest in all people or places which were under his 
patronage, and of course a popular saint like Andrew 
would have his hands full attending to all the men and 
cities, towns, villages, cathedrals, churches, and so forth, 
which had been placed in his care. Here is one of these 
legends in which the good Saint figures, which may illus- 



SAINT ANDREW AND SCOTLAND. 101 

trate the nature of the others. " Once upon a time," says 
the story, with the delightful vagueness of an old fairy 
tale, for it would never do to degrade such legends with 
hard and fast dates, " there lived a good bishop." So far 
all is well. What has been told may be accepted as truth, 
and it is only right that it should be separated from the 
doubtful part of the tale, which is here reprinted from 
" The Golden Legend." 

" This bishop loved Saint Andrew, worshipped him 
above all other saints, remembered him every day, and 
said prayers in honour of God and Saint Andrew, insomuch 
that the devil spitefully determined to do him mischief. 
Wherefore, on a certain day, the devil transformed him- 
self 'into the fourme of a ryght fayre woman,' and came 
to the bishop's palace and desired in that ' fourme ' to con- 
fess, as women do. Wlien the bishop was informed of the 
message he answered that she should go and confess her- 
self to his ' penytauncer, ' who had power from him to hear 
confessions. Thereupon, she sent the bishop word that 
she would not reveal the secrets of her confession to any 
but himself ; therefore the bishop commanded her to be 
brought to him. Whereupon, being in his presence, she 
told him that her father was a mighty king, who had pro- 
posed to give her to a prince in marriage, but that, having 
devoted herself to piety, she refused, and that her father 
had constrained her so much that she must either have 
consented to his will or suffered divers torments ; where- 
fore, she chose to live in exile, and had fled secretly away 
to the bishop, of whose holy life she had heard, and with 
whom she now begged to live in secret contemplation, 
' and eschew the evyll peryll of this present lyf e. ' Then 



102 SAINT ANDREW. 

the bishop marvelled greatly, as well for the nobility of 
her descent as for the beauty of her person, and said, 
' Choose thee an house, and I wyll that thou dyne with me 
this daye ;' and she answered that evil suspicion might 
come thereof, and the splendour of his renown be there- 
fore impaired. To this the bishop replied that there would 
be many others present, therefore there could be no evil 
suspicion. Then the devil dined with the bishop, who did 
not know him, but admired him as a fair lady, to whom, 
therefore, the bishop paid so much attention that the devil 
perceived his advantage, and began to increase in beauty 
more and more ; and more and more the bishop marvelled 
at the exceeding loveliness before him, and did homage 
thereto, and conceived greater affection than a bishop 
should. Then a pilgrim smote at the bishop's gate, and 
though he knocked hard they would not open the door ; 
then the pilgrim at the gate knocked louder, and the 
bishop grew less charitable and more polite, and asked 
the beautiful creature before him whether it was her 
pleasure that the pilgrim should enter ; and she desired 
that a question should be put to the pilgrim, which, if he 
could answer, he should be received, and if he could not 
he should abide without as not worthy to come in. And 
the company assented thereto, and the bishop said none of 
them were so able to propose the question as the lady, be- 
cause in fair speaking and wisdom she surpassed them all. 
Then she required that it should be demanded of the pil- 
grim what is the greatest marvel in the smallest space that 
even God made? And then the bishop's messenger pro- 
pounded the question to the pilgrim, who answered that it 
was the diversity and excellence of the faces of men, be- 



SAINT ANDREW AND SCOTLAND. 103 

cause from the beginning of the world there are not two 
men whose faces ' were lyke, and semblante in all thynges ;' 
and the company declared that this was a very good an- 
swer to the question. Then she asked, to prove the further 
knowledge of the pilgrim, ' What thing on earth is higher 
than all the heaven V and the pilgrim answered, ' The body 
of Jesus Christ which is in the imperial heaven, is of 
earthly flesh, and is more high than all the heaven '; and 
by this answer they were again surprised, and marvellously 
praised the pilgrim's wisdom. Then she desired that a 
third question might be asked of the pilgrim, ' What is 
the distance from the bottomless pit into the imperial 
heaven ?' and the pilgrim answered, ' Go to him that sent 
thee to me and ask the question of Mm for he can better 
answer it, because he measured this distance when he fell 
from heaven into the bottomless pit, and /never measured 
it ;' and when the messenger heard this he was sore afraid, 
and fearfully told the pilgrim's message to the bishop and 
all the others, who when they heard the same were afraid. 
Then forthwith the devil vanished away from before their 
eyes, and the bishop repented and sent the messenger to 
bring in the pilgrim, but he could not be found. So the 
bishop assembled the people and told them what had hap- 
pened, and required them to pray that it might be re- 
vealed who this pilgrim was that had delivered him from 
so great peril ; and the same night it was revealed to the 
bishop that it was Saint Andrew, who had put himself into 
the habit of a pilgrim for the bishop's deliverance. ' Then 
began the bishop more and more devotyen and remembrance 
of Saynt Andrew than he hadde tofore,' " 



104 



CHAPTER X. 



THE PATRON SAINT. 



TITE have seen how Saint Andrew, in the course of his 
missionary labours, visited Russia. His sojourn 
there was productive of far more good than he ever knew, 
for his name and works were made known all over the 
great extent of that country, and even in places so remote 
from the scene of his labours that the full meaning of his 
words were lost, the impression of what he taught ex- 
erted much influence on the minds and manners of the 
people. As Christianity advanced into its bounds Andrew 
became recognised as the titular saint of the country, and 
his memory was held in the utmost veneration. In 1698, 
Peter the Great created an order of knighthood — the 
Knights of the Blue Ribbon — in recognition of the intro- 
duction of Christianity into the country by the Saint. 
This reverence for Saint Andrew is still kept up in that 
country, and its flag, like that of Scotland, is his white 
cross on a blue ground. The difference between the two 
flags is in such a slight point of detail that only heralds 
can appreciate it. So much alike are they that I have seen 
Russian flags holding the place of honour at Scottish Saint 



THE PATRON SAINT. 105 

Andrew's banquets in this country, and few present im- 
agined for a moment that they were not sitting beneath the 
shadow of the old genuine Scottish banner. 

In Burgundy similar national honours have been paid to 
the memory of the Saint, proving that his labours bore 
lasting fruit in that historic land. It was long believed 
that the cross upon which he died was removed from 
Patras and carried to a religious house at Weaune, near 
Marseilles. It was afterwards placed in the monastery of 
St. Victor, in Marseil]es itself, about 1250. A portion of 
this relic, enclosed in a silver case, was taken to Brussels 
by Philip, Duke of Burgundy. In honour of this transla- 
tion he instituted the knightly order of the Golden Fleece, 
and its badge is a representation of Saint Andrew's Cross, 
or, as it is called, the Cross of Burgundy. In Hungary 
also, great honour is rendered to the memory of the Mis- 
sionary Apostle. 

Throughout the world churches and cathedrals innumer- 
able have been erected in honour of Saint Andrew, or bear 
his name. Some of them are wonders of architectural 
skill and beauty. Roman Catholics, in particular, are 
zealous in associating the Saint with their places of wor- 
ship, and in every city where two or three of these are 
erected one is generally known by his name. The Pres- 
byterians in Scotland are not so fond of associating their 
tabernacles with saints, and, except in the larger towns, 
the designations applied to the churches are purely terri- 
torial. In Dundee, Dunfermline, Kilmarnock, Orkney, 
Greenock, Edinburgh, Glasgow, and other places, however, 
we find " Saint Andrew's " parishes or churches. In Eng- 



106 BA1NT ANDREW. 

land, in connection with the Presbyterian body, there are 
Saint Andrew's churches in Stockton, Birkenhead, South- 
ampton, and Manchester. The most famous Presbyterian 
church bearing the name is that on George Street, Edin- 
burgh. In it was held that notable General Assembly of 
the Church of Scotland in May, 1843, when the Disruption 
took place and the Free Church was constituted. It was 
the most significant event which had taken place in Scot- 
land subsequent to the Reformation, and it stirred the 
national heart as no other event had done since the time 
when the people in Auld Greyfriars declared their ad- 
hesion to " Christ's Cause and Covenant." Even those who 
were opposed to the Disruptionists, stern, cool, logical men 
like Lord Jeffrey, could not help being moved to tears 
when they knew the final step had been taken and that the 
malcontents were "out." But it was a proud day for 
Scotland, for it showed that the old, sturdy, unbending in- 
tegrity which had sustained the people even in the trouble- 
some times of Claverhouse and Dalzell had not died out. 
One hundred and twenty-one ministers voluntarily threw 
up their livings and left the Established Church rather 
than violate what they believed to be the truth, or swerve 
from what they regarded as the right. However we may 
question their principles or arguments, we can hardly re- 
fuse to them our admiration, for their integrity was beyond 
all question and the sacrifice they made was great. ' Mr. 
Peter Bayne, in his life of Hugh Miller, says : — " Within 
the present century no day has dawned on Scotland when 
the heart of the nation was so profoundly agitated as on 
that on which the majority in the General Assembly of 
1843 left St. Andrew's Church and proceeded to Canonmills 



THE PATRON SAINT 107 

Hall. There had been no intention on the part of the pro- 
testing ministers and elders to form a procession ; but when 
the first exultant shout with which the emerging figures 
were greeted had subsided, the crowd fell back on either 
side in spontaneous reverence, and formed a lane through 
which the procession moved. Dr. Welsh, the Moderator 
of the preceding year, with Chalmers and Gordon — two 
men whose appearance, the one for its massive and leonine 
manhood, the other for its severe intellectual majesty, 
would have attracted notice in any assemblage in Christen- 
dom — led the way. Cunningham, Candlish, McDonald of 
Ferintosh, Campbell of Monzie, Murray Dunlop, men whose 
names had become household words in Scotland, followed. 
As they headed the column on its way down the broad 
swell of undulation on which the new town of Edinburgh 
is built, the Firth of Forth before them, the Bass Rock 
far on the right, the blue hills of the north closing in the 
distance, there were lookers-on who, although they had 
opposed the movement, felt their eyes moisten with proud 
joy that they had seen such a day. It was the old land 
yet ; the staff of immortality, the asbestos thread of in- 
corruptible national character, the light that struggled in 
Falkirk's Wood, and beamed out at Bannockburn, and 
played in fitful gleams upon the storm-tossed banner of the 
Covenant, survived in Scotland still." 

There is yet another circle in which honor is paid to the 
memory of Saint Andrew, and that is the ancient Order of 
Freemasonry. It is impossible precisely to account for 
this, for except in the charitable features of that organiza- 
tion it has nothing in common with anything appertaining 



108 SAINT AFDBE W. 

to the Apostle. The patron saints of this Order are St. 
John the Baptist and St. John the Evangelist, who are said, 
on the faith of traditions, to have belonged to it. One 
tradition has it that Andrew received his Masonic teaching 
from the Baptist, and was, with him, a member of a sect of 
Essenes. The story also alleges that the Ouldees of Scot- 
land were the successors of the same sect, and if this state- 
ment could be proved it would show that Freemasonry 
really was an institution in Scotland from the very earliest 
times, and also explain how the popular reverence for 
Saint Andrew arose. But like so many other early Masonic 
traditions, it has nothing in the way of proof to support it. 
Be all this, however, as it may, lodges of Freemasons 
bearing the name of Saint Andrew are to be found scat- 
tered over the world, most of them being under the j uris- 
diction of the Grand Lodge of Scotland. The Chevalier 
Kamsay, the great Masonic innovator of the eighteenth 
century, in the so called " Ancient Scottish Rite," which 
he instituted at Paris, styled one of its degrees " The 
Grand Scotch Knight of Saint Andrew." Ramsay was a 
native of Ayr, where he was born in 1686. Dr. Mackay, in 
his "Lexicon of Freemasonry," says that he was a man 
of extensive erudition and a friend of " the great and 
good Fenelon. One of the most faithful followers of the 
Pretender, he sought to identify the progress of Free- 
masonry with the house of Stuart. For this purpose he 
endeavoured to obviate the objections of the French 
nobility to the mechanical origin of the institution, at 
which their pride revolted, by asserting that it arose in the 
Holy Land during the crusades, as an order of chivalry." 
On this basis the " Scottish Rite " was raised in 1728. 



THE PATRON SAINT 109 

The most prosperous and influential of all, the " Saint 
Andrew's " lodges in the world is that at Boston, Mas- 
sachusetts. It received its charter in 1756 from the Grand 
Lodge of Scotland, and the document was signed by 
Sholto-Charles-Douglas, Lord Aberdour, at that time Grand 
Master. The original members, it is believed, were all 
natives of Scotland, and several of them had settled in 
Boston by way of Halifax, N. S. For several years before 
receiving the charter most of them were known to each 
other as members of the fraternity, and as such had 
frequently met together in an informal manner. These 
meetings, so far as can be traced, first began to be held in 
1750. In 1754, a much honoured Scotch resident, named 
James Logan, went over to his native land and stated the 
case of his Boston friends to the members of a lodge in 
Falkirk, of which he was a member. This lodge endorsed 
the application for a charter by the brethren " 'yont the 
sea." It took four years for the charter to reach Boston 
after its issue, the delay being caused, in part, by the ex- 
treme care which was taken to prevent its falling into the 
hands of improper parties. The bearer of the charter to 
this country was William McAlpine, and he completed his 
mission successfully on September 4, 1760, when the im- 
portant document was laid before the brethren. The first 
entered apprentice was initiated the same evening in the 
person of the now celebrated Paul Revere. The early ir- 
regular meetings of the lodge were held in private resi- 
dences, but the organization under the charter took place 
in the lodge-room of the Royal Exchange Tavern on King 
Street, now State Street, Boston. The brethren continued 
to meet there until 1764, when they purchased the Green 



110 SAINT ANDREW. 

Dragon Tavern for £466 (a property which still remains in 
the hands of the lodge), and there the communications 
were held until 1818. The Lodge of Saint Andrew has oc- 
cupied in all six relationships in connection with grand 
bodies. 1st, as a subordinate of the Grand Lodge of Scot- 
land ; 2d, under recognition by a provincial grand body, 
substantially of its own creation ; 3d, a qualified recogni- 
tion as a grand lodge caused by the exigencies of the Revo- 
lution ; 4th, by recognition of the Grand Lodge of Massa- 
chusetts ; 5th, as an isolated lodge ; and 6th, in its present 
honoured position as a member of the Massachusetts 
Grand Lodge. Amidst all these changes of official relation- 
ship it has uniformly worked under its original Scotch 
charter. From the first it had an abundance of candidates, 
and some of these were men whose names were destined to 
go down through American history in consequence of the 
part they played in the Revolutionary war. Joseph War- 
ren, for instance, the hero of Bunker Hill, joined the lodge 
in 1761. During the war the scenes in the lodge-room were 
full of practical interest. With one or two exceptions, the 
members embraced the American cause, and in these troub- 
lous times the Mason became sunk in the Patriot, and the 
walls of the lodge-room in the old Green Dragon Tavern 
resounded to patriotic appeals and stirring speeches on be- 
half of liberty. During the siege of Boston, the lodge- 
room was closed, and the building used as an hospital. 
The brethren did not forget the cause of charity in that 
epoch, and committees were formed to look after prisoners 
of war and distressed foreign brethren. In the winter of 
1777 the distress in Boston was great, and the members 
voted £250 for the general relief. For this they receive4 



THE PATBON SAINT. ill 

the thanks of the Overseers of the Poor, and the Grand 
Lodge of Scotland also thanked them for their kind offices 
to the British prisoners. 

The history of Saint Andrew's Lodge after the Revolu- 
tion contains little to cause comment or note in such a 
work as this. It felt the ups and downs of the times, as 
did all other institutions, and like other Masonic lodges 
it experienced the blighting effect of the general outcry 
which arose against the Order in the beginning of the 
present century. But "through the whirling wheel of 
time, through the tempest and the storm, through attri- 
tions of the waves and sands of life, through good report 
and bad, it has still maintained its beneficient influence." 
It is regarded as one of the wealthiest lodges in the world, 
and membership in it is justly esteemed an honour. 

In 1855 the members of Saint Andrew's Lodge determined 
to celebrate the anniversary of its existence in a becoming 
manner. Mr. C. W. Moore, Grand Secretary of the Grand 
Lodge of Massachusetts, and a member of the lodge, being 
about to visit Europe, was authorized to invite the Grand 
Lodge of Scotland to be present by delegation. At a com- 
munication in October, 1855, a committee was appointed 
with full power to make the necessary arrangements for 
the festival, and at a subsequent communication the lodge 
agreed to have a jewel prepared to be worn for the first 
time at the anniversary festival. The jewel was made of 
gold, emblazoned with the cross of Saint Andrew. The an- 
niversary was duly celebrated by the brethren on Saturday, 
November 29, 1856, in company with a large number of 
guests, two of whom specially represented the Grand Lodge 
of Scotland. 



112 SAINT ANDREW. 

One of the most prosperous Masonic lodges in Ontario is 
that of Saint Andrew of Toronto, which was organized 
in 1822 under a dispensation from the Grand Lodge of 
England. Besides diffusing Masonic light in its own im- 
mediate sphere, it has had the pleasure of seeing three 
strong lodges formed at different times from out of its own 
ranks. It has taken an active part in Masonic matters in 
the Province, at least since 1829, and in all deeds of 
charity has constantly been active. Nor is its charity ex- 
pended solely at home, for, as occasion demands, its sym- 
pathies can be expressed for other places. Thus, when the 
news came of the great fire at Chicago in 1871, a special 
assessment was resolved upon among the brethren and a 
goodly sum raised, which was at once forwarded to the 
Grand Master of Illinois to relieve the distress among the 
fraternity in the unfortunate Garden City. 

A Lodge of Saint Andrew also exists at Hobart, Delaware 
County, N. Y., and the well-known Scotia Lodge of New 
York City was at first known by that grand name. 

Many pictures of Saint Andrew have been painted in all 
the ages since his crucifixion. The most famous is the 
picture of his martyrdom, by Murillo, which is still pre- 
served in the Royal Gallery at Madrid. In almost all the 
paintings Andrew is represented as of tall and dignified, 
but kindly presence, while his long, flowing beard gives 
him quite a patriarchal appearance. In DaVinci's cele- 
brated picture of the "Last Supper," Andrew is repre- 
sented standing nearly erect at the end of the table, with 
his hands resting on it, and beside him is Philip, who is 
looking earnestly at Christ. He is there depicted in the 



THE PATRON SAINT. 113 

prime of manhood, and his countenance denotes honesty 
and resolution. 

So far as we may judge from the records which have 
come down to us, the leading feature in the character of 
Saint Andrew was his devotion to what he regarded as his 
mission. He was ever true and faithful to the right, and 
earnest in the work he undertook to do, bringing all his 
might to aid him in thoroughly performing every duty 
which was assigned to him. Of his energy nothing need 
be said, for the extent of his travels in the then known 
world is sufficient proof that he was endowed with this 
grand quality in no ordinary degree. But his energy had 
nothing rude or dictatorial about it, for he was ever gentle 
and humble, and possessed none of the wild turbulence 
and reckless impetuosity which distinguished his brother 
Peter. This gentleness made him friends wherever he 
went, even among the wandering hordes of wild, uncon- 
quered Russia, and aided his cause more effectually, with 
these untutored, ungovernable spirits, than though he had 
assumed the air and bearing of a conqueror, or of one who 
came as the ambassador of the King of Kings through the 
mediation of the Prince of Peace He was full of kindli- 
ness and real sympathy for the poor wherever he wan- 
dered, and loved to minister to their bodily afflictions as 
well as to their souls. One of the old legends beautifully 
illustrates this. Gregory, Bishop of Tours, once reported 
that on each anniversary of the Saint's crucifixion there 
used to issue from his tomb a most fragrant oil, which, 
when used for anointing the sick, always restored them to 
health. Still, with all these noble characteristics, it is cer- 



114 SAINT ANDREW. 

tain that the Saint would never have travelled such dis- 
tances, and placed himself in so many deadly perils in Asia, 
as he did, were it it not for his amiable, trusting disposi- 
tion. He trusted his fellowmen, but more than them he 
trusted in the assurances and protection of the Lord Jesus 
Christ. That gave him the wonderful strength which sus- 
tained him through toils, and dangers, and miseries, of 
which we can now form no conception, and supported him 
even during the terrible agony of the cross, until the 
Saviour called him upward to dwell with Him in peace and 
joy, for ever and for ever more. 

In Saint Andrew we have the best example of a man, the 
influence of whose good deeds survive long after he has 
passed away, and his own works have themselves disap- 
peared. He seldom intruded his own personality even 
when travelling with Jesus, but in the Gospel narratives 
we find that he was always at the Master's hand, ready to 
be of service. When he preached, he preached what Christ 
had taught him, and that alone. lie left no writings, like 
others of the apostles, for the works attributed to him in 
the earlier ages of Christianity have long been thrown 
aside as spurious. None of the churches which he founded 
survive in themselves, and even his travels can only be 
traced to a great extent by tradition. But the early tradi- 
tions were never like so many modern romances, mere idle 
fancies of the brai ; they were generally based on truth, 
and their outlines may very freely be accepted as correct. 

Yet. in spite of all these drawbacks, the influence of Saint 
Andrew is as great to this day as is that of any of his 
brother apostles, and his fame is constantly widening and 
deepening. Great nations, as has been seen, claim him 



THE PATRON SAINT 115 

with pride as tlieir Patron Saint. The Greek, Roman 
Catholic, Episcopalian, and Presbyterian bodies delight in 
calling many of their churches after him. In the sacred 
cause of charity hundreds of thousands of dollars are dis- 
tributed in his name year after year, and this charity is so 
carefully apportioned that the real poor and the suffering 
in many lands bless the hands that give it as well as the 
memory by which it is inspired. 

What is the fame of a Caesar or a Napoleon when com- 
pared to such a fame as this ? Since his feet have trod 
this weary earth empires have risen and fallen ; monarchs 
have enjoyed their brief authority and passed into nothing- 
ness ; systems of morality and even of religion have been 
diligently reared and as diligently picked to pieces by 
human hands ; structures meant to last throughout the ages 
have crumbled unto dust ; generations of men have come 
and went and left no sign ; but this man's fame has steadily 
grown amidst all these years and changes, for it is founded 
on the best and truest of all foundations. In ages yet to 
come his memory will be revered and his praises sung by 
all men ; yea, even the children will delight to speak in 
their kindly, lisping accents of the doings of " Guid Sanct 
Andrew." 



116 



CHAPTER XL 



AMONG THE POETS. 



r FHE poetry of Scotland is " pre-eminently a liamely lilt." 
It is of the people, by the people, and for the people. 
Whenever it has proved successful, whenever it has proved 
enduring, it has always had for its themes topics which the 
populace could both appreciate and understand. The best 
and most characteristic poetry has sung of the traditions, 
history, memories, and aspirations of the bulk of the peo- 
ple, or the hills, valleys, rivers, lakes, fields, and hamlets 
which lay around them. Of course, the poets often fol- 
lowed the literary fashions of their particular times, and 
laid their claims to posthumous fame, if not to immortality, 
on foundations as unstable and treacherous as the fashions 
themselves. Gavin Douglas translated the "iEneid" into 
pure, sweet verse, but his work is now forgotten, except 
by the antiquary and student of literature. A similar fate 
has overtaken his original poems, the " Palise of Honour " 
and " King Hart." James I. in his "King's Quair," and 
Robert Henry son in his "Testament of Cresseid" and 
"Tale of Orpheus," followed the mythological lead of 
Chaucer and the English poets of the time, and these produc- 



AMONG THE POETS. 117 

tions, graceful though they be, and full of quaint conceits 
and fine imagery, are now never read, as poetry should be 
read, for the simple delight which comes from the reading. 
In a later age Sir William Alexander wrote much in the 
most fashionable style and manner of his day. He won 
considerable reputation as a poet, if we may accept as evi- 
dence on this point the many volumes he issued during his 
lifetime, and King James, " The Sapient and Sext," himself 
a "Prentise in the Divine Art of Poesie," styled him his 
"philosophic poet." But as a poet Sir William is now for- 
gotten, and few attempt to read his ponderous " Monarch - 
icke Tragedies," or even any of the very beautiful sonnete 
which he published under the name of "Aurora." So, 
too, with the song- writers. When they wasted their con- 
ceits and rhymes upon such heroines and heroes as Delia, 
Miranda, Chloe, Phillis, Daphne, Adonis, Strephon, or 
Varo, or introduced such phrases into a Doric song as 
" Omnia vincit amor," their works made little or no im- 
pression. Popular as they may have been in their time 
among a class, they have since been utterly forgotten, and 
are only preserved to readers of the ( present day by being 
inserted as curiosities in the pages of the standard ' ' com- 
plete " collections. But wherever Scottish song dealt with 
realities, when it lifted the actual, the commonplace, the 
living into the region of poetry, when it idealized facts and 
invested the truths of history or the beauties of the land- 
scape with the indefinable glamour of fancy, it sunk down 
into the hearts of the people and there found an abiding 
place. It became popular ; and enduring popularity is the 
best test of the merit and usefulness of poetry after all. 
Blind Harry's " Wallace," rude and uncouth in many pas- 



118 SAINT ANDREW. 

sages and disconnected and clumsy in its structure, con- 
tinued to be a prime favourite for centuries, until the 
language so changed that it became in its original shape 
almost unreadable. So did the caustic satires of Sir David 
Lindsay retain their popularity until long after most of the 
events which inspired them had passed into oblivion. 
It is the same ingredient of reality which make the ballads 
of Scotland, written by nobody knows whom, so dear to 
the people, and it is that also which has made so much of 
Burns' poetry be as fresh and charming to-day as it was 
when it first came from his inspired pen. Truth is the 
great element in all Scottish poetry which is worthy of the 
name and which has any chance of enduring even for a 
brief period beyond its own immediate generation. It was 
the neglect of this primal element which has made so 
much of the writings of Ramsay, Ferguson and their pre- 
decessors, as well as contemporaries, be unreadable in the 
present day, or at least be incapable of affording the slight- 
est pleasure. 

It is probably for the reason that Saint Andrew was more 
a name — a figurehead — than anything else to the people of 
Scotland that the poets did not tune their harps to sing his 
praises from an early time. The Scots, in fact, do not 
seem to have taken very kindly to saints at any period in 
their history. The priests, as has been pointed out, named 
many parishes and churches after sainted guardians, and 
the old fairs at which the people used to gather and trans- 
act their business, or hold their merry-meetings, were gen- 
erally known by the name of some particular saint, and a 
few of those which survive are still so called even to the 
present time. But there was nothing so directly personal 



AMONG THE POETS. 119 

about Saint Andrew as to quicken the imaginative and 
rhyming powers of the Scot. Even now-a-days, when the 
qualities of the Saint are better known, his name does not 
appear to arouse any effort of the muse among Scotsmen at 
home. To them he simply seems to be a lay figure repre- 
t senting patriotism, and they have innumerable represent- 
atives of that quality in every nook and corner of their 
land appealing to their sense of reality or their sentiment 
of association. 

But among Scots abroad the case is vastly different. 
Saint Andrew typifies their native land and all its hallowed 
memories, and is to them a common centre around which 
they all can rally. To them the Saint is a reality, a per- 
sonage who once lived, and whose usefulness on earth is 
still maintained, and, therefore, among the multitude of 
Scots who sing in the rich old Doric, the very language of 
song, we have to look to those who dwell in this and other 
" f remit " lands for the melodies which extol Saint An- 
drew's virtues, eulogize his memory, or are directly appro- 
priate to the celebration of his anniversary. . 

John Imlah, the author of the two following songs and 
' several other superior lyrics, was born at Aberdeen in 
1799. His father was an innkeeper in the " Granite City," 
and his ancestors were farmers in the parish of Fyvie. 
Imlah learned the business of a piano-maker, and as a 
tuner became an expert. He published two volumes of his 
poetical effusions, and contributed several songs to Mac- 
leod's "National Melodies." Most of his poems are wrttten 
in a strain of fervid patriotism, and many of them still re- 
tain their popularity. His song on " Saint Andrew's 



120 SAINT ANDREW. 

Day " lias not been equalled for its appropriateness and 
sweetness. Imlah died at Jamaica in 1841. 

SAINT ANDREW'S DAY. 

Here's health and hail to Goth and Gael, 

Wha bear the Norlan' name, 
Blythe be they a' — the far away, 

And happier folk at hanie ! 
And spend we gowd, or but a grot, 

Our drink be what it may, 
Let Scot rejoice wi 1 brither Scot, 
Upon Saint Andrew's Day. 

Where'er we live, whate'er our lot, 

Still will I plead and pray, 
That Scot rejoice wi' brither Scot 
Upon Saint Andrew's Day. 

Some seek the Edens o' the East, 

Some Carib isles explore— 
The forests of the " far-off West," 

And Afric's savage shore. 
Still charms of native speech and spot, 

And native springs for aye 
Will band like brithers Scot with Scot 

Upon Saint Andrew's Day. 

Where'er we live, etc. 

Some that have won an honoured name, 

Some that have gathered gear, 
And others a' unknown to fame 

Or fortune, may be here. 
But be we clad in braid-cloth coat 

Or hame-spun hodden grey, 
Let Scot rejoice wi' brither Scot 

Upon Saint Andrew's Day. 

Where'er we live, etc. 

Have we not cause to crack fu' crouse, 

When this dear day returns, 
Dear to the land o' Robert Bruce, 

The land o' Robert Burns ! 
Wha better raised the patriot brand 

And poured the patriot lay, 
Than prince and peasant of the land 

That loves Saint Andrew's Day. 
Where'er we live, etc. 



AMONG THE POETS. 121 

" The better day, the better deed," 

The saying's auld, I trow, 
Those of our nation here in need 

Be they remembered now. 
Each mite on high is treasure stored 

We here to poortith pay, 
'Twill crown our cup — 'twill bless our board 
Upon Saint Andrew's Day. 

Where'er we live, what.e'er our lot, 

Still will I plead and pray, « 

That Scot rejoice wi' brither Scot 
Upon Saint Andrew's Day. 



THE LAND O' CAKES. 

The land o' cakes ! the land o' cakes ! 

O, mony blessiugs on it; 
Fair fa' the land o' hills an' lakes, 

The bagpipe and the bonnet. 
The country o' the kilted clans, 

That cowed the Dane and Roman; 
Whose sons hae still the hearts an' han's 
To welcome friend or foeman. 

Then swell the sang baith loud an' lang, 

Till the hills like aspens quiver; 
An' fill ye up, an' toast the cup, 
"• The land o' cakes for ever." 

Be scorn'd the Scot within whose heart 

Nae patriot flame is burning; 
Wha kens nae pain frae hame to part, 

Nae joy when back returning; 
Nae love for him in life shall yearn, 

Nae tears in death deplore him; 
He hath nae coronach nor cairn 

Wha shames the land that bore him. 
Then swell the sang, &c. 

Fair flow'r the go wans in our glens, 

The heather on our mountains; 
The blue bells deck our wizard dens, 

And kiss our sparkling fountains. 
On knock and knowe, the whin and broom, 

And on the braes the breckan; 



122 SAINT ANDREW. 

Not even Eden's flow'rs in bloom 

Could sweeter blossoms reckon. 

Then swell the sang, &c. 

When flows our quaich within the glen, 

Within the hall our glasses, 
We'll toast " Auld Scotland's honest men," 

Thrice o'er " Her bonnie lasses." 
An' deep we'll drink "The Queen and Kirk," 

u Our country an' our freedom," 
Wi' broad claymore, an' Highland dirk, 

We're ready when they need them. 
Then swell the sang, &c. 

The following was first sung at a banquet in the Masonic 
Hall, Edinburgh, in 1861, but its authorship is unknown : — 

SONG FOR SAINT ANDREW'S DAY. 

Come gather round the cozy hearth, 

And let us chant a canty lay; 
For Scottish hearts ower a' the earth 

Are blythe upon Saint Andrew's Day. 
Since that gude Saint, in days o' yore, 

Led forth our sires In battle fray, 
And won for Scotland deathless gloir — 
A' Scotsmen bless Saint Andrew's Day. 
Come then brither join wi' brither, 

Lilt and sing a' blythe and gay; 
Linked in holy love thegither, 
Blessings on Saint Andrew's Day ! 

In every clime, in every land, 

On every shore, on every sea, 
Far, far frae Scotland's rugged strand, 

Are members of her millions three- 
Parts of her small but matchless band, 

Men born the world to teach and sway 
All bound together heart and hand, 

By Scotland and Saint Andrew's Day. 
Come then, &c. 

Now France and Scotland form anew 
Their league of friendship as of yore; 

And in the forest of St. Cloud 
They hunt the stag and spear the boar. 



AMONG THE POETS. 123 

And Athole's lord and France's king 

Now twine the olive with the bay; 
While thistles linked with lilies spring 

To grace dear auld Saint Andrew's Day. 
Come then, &c. 

And here within this regal hall, 

With dear Saint Andrew shrined on high, 
We'll cherish deep the pledge we all 

Have made beneath yon radiant eye. 
And may the holy star of love 

Light up our hearts with genial ray, 
And mason aye to mason prove 
True brothers on Saint Andrew's Day. 
Come then brither join wi' brither, 

Lilt and sing a' blythe and gay; 
Linked in holy love thegither, 
Blessings on Saint Andrew's Day 1 

The author of " The Crape on the Door " — one of the 
truest bits of lyric poetry which Canada has given to the 
world — Mr. A. H. Wingfield, of Hamilton, Ont., is not be- 
hind his fellow Scottish -Canadian bards in singing the 
praises of Saint Andrew and Scotland. The following 
lines were read at a festival of the Hamilton Saint An- 
drew's Society several years ago : — 

SCOTLAND. 

Hail, Scotland ! land o' mickle fame, 
Where a' my forbears found a hame, 
Where poets, sages, and divines, 
In pleasant places cast their lines — 
Where honor, truth, and worth are found, 
And every " neuk " is " hallowed ground," 
Land o' my sires ! tho' far away, 
I greet thee on Saint Andrew's Day. 
I'm aye Canadian, a' the year, 
Until Saint Andrew's Day draws near, 
And then the Scotch bluid fires my veins — 
Auld Scotland the ascendant gains, 
And mem'ry aye brings back to min 1 
My boyhood's days in Auld Lang Syne; 



124 SAINT ANDREW. 

When I by Kelvin's streams hae roved, 
To dream and muse on things I loved — 
Or wandered doon by Scotston Wood, 
And there at eve, enchanted stood 
To hear the blackbird trill his lays, 
And sing his evening sang o' praise, 
Just ere the sun had sunk to rest 
In that dear land he loves the best. 

Leese me ! on thee, Auld Scotland, dear, 
Tho' parted f our-and-twenty year, 
Thy memory is as fresh and green 
As tho 1 I'd left you but yestre'en; 
And if I'd live a hunder year, 
To me ye'd aye be just as dear. 

Wha wadna love that mountain-land 
Where Bruce and Wallace drew the brand 
That first gave freedom to her sons, 
And made their mem'ries hallow'd ones ? 
Wha wadna love ilk flowery dell, 
O'er which Scott threw his magic spell, 
Where poesy enraptured reigns, 
And sweetly sings in Doric strains ! 
Wha wadna love the land which gave 
To Truth sae many martyrs brave, 
That didna fear to draw their sword 
To fecht the battles o' the Lord,— 
Wha for their conscience boldly stood, 
Drenched to the very knees in blood, 
And fearless shed their own, that we, 
Their sons, should be forever free, 
To worship God, by nicht or day, 
As our ain conscience points the way ? 
Wha wadna love its hills and dales, 
It's blooming haughs and fertile vales, 
Its broomy knowes and heath-clad fells, 
The sweet sound o' its Sabbath bells, 
Its grand auld kirks and worthy men, 
Its martyrs' cairns on hill and glen, 
Its bonnie, bloomin', black-e'ed queens, 
Ilk ane o' them like " Jeanie Deans," 
Its bards wha sang o' bonnets blue, 
O' pibroch, plaids and mountain dew ? 
A recreant loon that Scot must be 
Wha disna love and honor thee. 



AMONG THE POETS. 125 

My country ! on thy shrine I lay 
A heart that beats as true this day 
As when I said farewell to thee, 
To follow fortune o'er the sea. 

The following song, also by Mr. Wingfield,, was written 
for a Saint Andrew's celebration in Hamilton in 1883 : — 

THE "BLUE BANNETS' " DAY. 

Sing ye the auld Scots sangs again— 

The sangs o' our dear native Ian 1 — 
An' tell us in a cheerie strain 

O' a' that's guid an 1 a' that's gran' ; 
Strike up our guid auld harp ance mair 

An' shout fortn glorious " Scots Wha Hae," 
An' wauken wit an' burnish lear, 

For this is the " Blue Bannets' " day. 



Tell ye the auld weird Border tales, 

An' a' our gallant sires hae done, 
Wha fought an' fell for liberty 

Alang wi' Bruce at Bannockburn ; 
Speak o' the deeds o' Wallace wight, 

Wha led in mony a battle-fray — 
Tell o' his matchless power an' micht, 

For this is the " Blue Bannets' " day. 

Rehearse the life o' great John Knox, 

Wha' never feared the face o' man — 
Whase heart was firm as are the rocks 

That gird the shores o' Scotia's stran'; 
Speak o' our martvrs' graves an' cairns 

That still are seen on bank an' brae, 
An' a' our Covenantin' bairns, 

For this is the "Blue Bannets' " day. 

Fling loose the lyre o' Walter Scott, 

An' let its magic power be felt; 
Point to the grave o' Robert Burns, 

Whaur Scotia's sel' has wept an' knelt. 
Hark, how his rustic harp still rings ! 

O'er a' our hearts it still holds sway — 
God's gift to man; how sweet it sings 

On this our ain " Blue Bannets 1 " day. 



126 SAINT ANDREW. 

Oh, Scotlan' ! Scotlan' ! there's a charm 

That wiles onr hearts awa' to thee, 
An 1 pu's an' pu's them back again 

Frae Canada, sae blest an' free. 
Folks ca' us clannish; let them talk, 

Guid sen 1 that we may aye be sae 1 
There's ae day in the year for you, 
\ An' that is the " Blue Bannets' " day. 

Mr. George Pirie, for many years editor and owner of 
the Guelph, Ont., Herald, was one of the most enthusi- 
astic Scots who ever cast their fortunes on Canadian soil. 
Long absence from his native land seemed to fan his patri- 
otic sentiments as the years went on to a brighter flame. 
For some twenty-one years he was secritary of the local 
Saint Andrew's Society, and in that capacity did much to 
* ' aid the distressed " and also to uphold the fair fame of 
the "land of brown heath and shaggy wood,' 5 which he 
fondly claimed as his own. He was born at Aberdeen in 
1799, and died at Guelph in 1870. In 1874 a volume of 
his poems was issued, which contains the following lines, 

entitled, 

SONS OF SAINT ANDREW. 

Sons of Saint Andrew stand, 
True to your native land, 
Warm heart and ready hand, 

Sure to defend her. 
Land of the lake and glen, 
Wild wood and lofty Ben, 
Fair maids and gallant men, 

Greetings we send her. 

Hail to the banner blue, 
Standard of the Alpin Dhu; 
Hail to the brave and true 

Round it that gather; 
Shoulder to shoulder stand, 
Grasp we each brother's hand, 
Now for our native land, 

Shout for the heather. 



AMONG THE POETS. 127 

Far from Clan Alpin Dim 
Wanders the bonnet blue, 
Still to that magnet true, 

Turns his heart thither. 
Far though his fate may part, 
Land of his love thou art, 
Ever the Scottish heart, 

Warms to the heather. 

Sages of Peerless fame, 
Heroes of deathless name, 
Minstrels whose notes of fame 

Kindled the heather; 
Such were our sires of old, 
Guarding their mountain hold, 
Peasant and baron bold 

Banded together. 

Wooers to win her came, 
Roman and rover Dane, 
Saxon and Norman then 

Thought to have bound her; 
Up went the cross of flame, 
Ronald and Donald came, 
Claymore !— and the foe in shame 

Left as he found her. 

Ours is no summer flower, 
Flaunting in lady's bower; 
Shrinking when tempests lour, 

Blooming to wither; 
High on the mountain's crest, 
Shrouding the eagle's nest, 
Braving the tempest test, 

Grows the red heather. 

The late William Murdoch, of St. John, N. B., who won 
considerable success in that maritime city as a poet, wrote 
a song for "The Day," which was sung at the annual 
festival of the Saint Andrew's Society of St. John in 1862. 
Murdoch died a few years ago. His last volume of poems, 
issued in 1872, was received with much favor, and the 
large number of subscribers which he obtained for it in 



128 SAINT ANDREW. 

advance of publication testifies to the favourable opinion 
which was entertained for his skill as a rhymer. From 
that volume the following song is taken : — 

SAINT ANDREW'S DAY. 

Ye canty sons o' Caledon, 

I'm blythe to meet ye here, 
On this aboon ilk ither nicht 

That marks the rolling year. 
What though the gurgly winter win's 

Hold forth in angry tones, 
We've something here to cheer our hearts, 

Sae Donald wake thy drones. 

Chorus— And fill ye up a brimming cup, 
Let's joy in't while we may; 
And as we tak' the tither sup 
We'll toast Saint Andrew's Day. 

Saint Andrew was a jolly Saint 

I've heard auld kimmers tell, 
Wha lo'ed in sanctly company 

A quegh frae Donald's stell. 
And when beneath the social board 

His peers had stretched their bones, 
He o'er his shouther laid his pipes 

And kittled up the drones. 

Chorus— 

What though the wide Atlantic roars 

'Tween this and Scotia's shore, 
In fancy still we see the knowes 

We trod in youth and yore. 
That-haggis, too, "warm, reekin', rich," 

'Neath which the table groans, 
Recalls fond mem'ries o' the past 

And sae dae Donald's drones. 

Chorus— 

The siller-mounted sneeshin' mull 

And streamin' toddy-bowl 
Bring back the days when laird and serf 

Sat boozing cheek-by- jowl ; 



AMONG THE POETS. 129 

The kilted clansmen spring to life 

And ilk his armour dons 
On hearing these wild martial strains 

That come frae Donald's drones. 

Chorus— 

The hoary and much honoured Chief* 

Presiding o'er this dine, 
Recalls the Scottish gentleman 

Of ages past langsyne. 
Lang may he toddle up and down, 

Relieving poortiths moans, 
A credit to the heathery land 

Where echo Donald's drones. 

Chorus — Sae fill ye up a brimming cup, 
Let's joy in't while we may; 
And as we tak' the tither sup 
. We'll toast Sanct Andrew's Day. 

A singer of real sweetness and considerable power, Don 
Keith, gamekeeper at Brechin Castle, has written one of 
the most pleasing poems which the influences of Saint 
Andrew's Day have ever inspired. Mr. Keith was in the 
United States for two or three years, and there probably 
became impressed with the modern motto of the Saint — 
" Relieve the Distressed" — and the hallowing, kindly and 
patriotic ideas which have been evoked under the mantle 
of his fame. 

SAINT ANDREW'S DAYc 

November's blasts frae ilka tree 

Have stripped the leafy bough, 
An' hush'd each melting melody 

That thrilled the forest through, 
Save where, frae 'mang the blackened slaes, 

The robin pipes his lay, 
Turning our hearts to love and peace 

To hail Saint Andrew's Day. 

* L. Donaldson, Esq., then president of the society. 



130 SAINT ANDREW. 

Roused by the storm-clouds beacon blaze, 

The torrents pale with rage, 
Rush madly on to join the strife 

Where winds and waves engage. 
Hurrying along triumphantly, 

They shake their plumes of spray, 
And hoarsely cheer exultingly 

To greet Saint Andrew's Day. 

True types of Caledonia's sons, 

As varying moods inspire, 
Tender as readbreasts in their love, 

Fierce torrents in their ire. 
But far we'll banish wrath this morn, 

True friendship claims the sway, 
As hand in hand and heart in heart 

We hail Saint Andrew's Day. 

Peace and goodwill on earth to man 

This day be Scotia's prayer; 
To aid the poor, relieve distress, 

Be each true Scotsman's care. 
Love, health and peace be each chiel's lot, 

Baith here and far away, 
Whose patriot heart throbs loud with pride 

Upon Saint Andrew's Day. 

Evan McColl, the ''Bard of Lochf yneside, " one of the 
sweetest and purest Gaelic poets of the time, boasts of 
having written more songs in honour of Saint Andrew's 
Day than any other writer. Thirty, in all, are believed to 
have come from his pen, a proof of his patriotism, if not 
of his ability as a poet. But in English, as well as in 
Gaelic, McColl has written much which the world will not 
willingly allow to die, although for the sake of his own 
fame it is to be regretted that his finest verses have been 
written in his mother-tongue. A volume of his collected 
English poems, published a few years ago, stamps him as 
a " makar " of no ordinary merit, and extended his fame 
amongst Scottish readers in this country and Scotland. Mr. 



AMONG THE POETS. 131 

McColl was born at Kenmore, Argyllshire, in 1808, and 
long held a position in H. M. Customs at Kingston, Ont. 
He is still the bard of the Kingston Saint Andrew's Society, 
an honorary office of which he is justly proud. The fol- 
lowing song is the best concerning Saint Andrew's Day 
» which has come from his gifted pen : — 

THE DAY AN' A' WHA HONOR IT. 

What though we Scotsmen may agree 

To differ somewhat now and then, 
Each in his own opinion free 

Unflinching as a Grampian Ben. 
No kirks or creeds divide us here; 

Alike Conservative and Grit 
As one rejoice to toast and cheer 

" The Day an' a' wha honor it.' 1 

" The Day an 1 a 1 wha honor It," 

What magic in that simple phrase ! 
It fires my blood to fever heat, 

It minds me of far blooming braes: 
Fair Scotia's Forths, and Clydes, and Speys 

Seem gliding at my very feet; 
A patriot ring exultant has 

" The Day an' a' wha honor it." 

It wafts me back to days long gone 

When grasp'd the Bruce his Carrick spear, 
And deeds eclipsing Marathon 

Made him to fame and freedom dear; 
I see the flash of broadswords bare, 

And Scotland's foes in full retreat; 
Hurrah, then, for our slogan rare ! 

11 The Day an 1 a 1 wha honor it." 

St. Patrick— terror of the saints- 
Old Erin's sons may well hold dear, 

They got him from the Land o' Cakes, 
And thus we, too, his name revere. 

St. George loved less the cross than spear, 
Why sainted, puzzles quite my wit; 

Here's to Saint Andrew's memory rare, 
11 The Day an' a' wha honor it." 



132 8A1NT ANDREW. ■ 

Let niggard "bodies miss our joy, 

Too meanly counting on the cost, 
The patriot flame to fan, say I, 

Is never love or labor lost. 
Then of our Day let's make the most; 

Time never travels half so fleet 
As when together Scotsmen toast 

" The Day an' a 1 wha honor it." 

The following anonymous poduction first appeared in 
1885 :— 

SAINT ANDEEW'S DAY. 

From the land of rain and wrathful weather, 

The sunny land of purple heather, 
Land of the changing sky ! 

Home of mem'ries dear — so dear; 

Far off, \et to this heart so near, 
Where the hones of our fathers lie. 

From north to south, from east to west, 

Sad wanderers we roam, 
By cruel poverty opprest, 

Forced from our darling home. 

But the skirl of the pipe yet rings in our ear, 

As it did when the onset was boldest; 
Though we cannot but wipe from our lashes a tear, 

Yet the sound thrills the heart of the coldest. 

Sounding, sounding, shrilly sounding, 

Shoulder to shoulder on they go, 
Shrilly, keenly, bravely sounding, 

When did they fear to meet the foe ? 

Of Wallace wight the glory, 

We tell our sons the story, 
And how with Bruce their fathers fought and bled; 

How steamed the white sal tire 

On Frankish fields of fire, 
And on to victory old Scotia led. 

Of Waterloo we tell, 

Where Scotsmen fought so well.. 
And wrote in blood their country's lasting fame '. 

And of that gallant cry 

When the " Greys " went sweeping by, 
To add fresh glory to old Scotland's name. 



AMONG THE POETS. 133 

We tell of Alma's slopes, 

Of Kussia's shattered hopes. 
When Campbell 1 s tartarTd line the onset bore; 

Or how the " Black Watch " stood, 

And fought it rood by rood, 
So lately by Suakiin's sandy shore. 

Then to these mem'ries brave, 

And our homes across the wave, 
Each brimming goblet raise and quickly drain; 

For 'tis Saint Andrew's Day, 

So let each heart be gay, 
And dream awhile we are at home again. 

The poein which follows first appeared in trie New York 
Christian at Work in June, 1886, and has since been ex- 
tensively copied by the Press of this country and Canada : — 

TWA SCOTS. 

Twa youthf u 1 Scots came ower the sea 
Frae where the Spey first meets the ocean, 

To try and win Dame Fortune's smiles 
In farm toil or trade's commotion. 

They loved their hame, its hills and dales, 

Wi' grand historic lore attendant, 
But lack o' gear gaed little hope 

That bidin', they'd be independent. 

By wild Lake Erie's rugged shore 

They settled, and wi' sturdy toil 
They clear'd a farm frae brush and root, 

And glean'd gear frae the virgin soil. 

And twa miles south there lay a toun 
Where centered a' the county's treasure; 

And soon in it they had some trade, 
Their craps to sell, their corn to measure. 

Their lassie? syne frae Scotland cam, 
And settled doun in comfort wi' them, 

And wee! -stocked houses crown'd the farm 
And couthy bairns were born to them. 

As years roll'd on their interests lay 

Alike at stake in farm an' toun ; 
And wealth cam' flowin' in apace 

And blythesome ilka day wore roun\ 



134 SAINT ANDREW. 

Ane owned a railroad, ane a mine. 

Ane had a mill and ane a quarry, 
And as their hands grew fu 1 , their bairns 

Took part and hain'd them frae the worry. 

Ane built a kirk, and fee'd it fair; 

Ane built the puir, the sick, the lame 
A snug and bien' like restin' place, 

And caird it a Saint Andrew's Hame. 

And to the puir at hame, some wealth 
They freely sent baith spring and simmer, 

And mony a frail man blessed their names, 
And for their peace pray'd mony a kimmer. 

Sae passed their lives content and pure, 
Aye winnin' love through bein 1 kindly, 

And helpin' ithers up the brae 
They ance had clamb sae sair and blindly. 

And when at last their time did come, 
And baith to their lang hame were carried, 

The neighbors a' for mony miles 
Foregathered roun 1 where they were buried. 

And o'er their graves is ae braid stane 
Which haps their clay frae weet and wind; 

And at the foot are carved these lines, 
'Neath where their names are intertwined; 

" God rest them ! Now their work is o'er: 
On their fair fame there's ne'er a blot, 
They acted well their several parts 
And loved to help a brither Scot. 

" For this was aye their hamely creed — 
Ilk Scotsman is a Scotsman's brither: — 
And whiles wi' glee they sung a sang, 
Seme auld stave learned on hills o' heather. 

" They did whate'er they thought was right, 
And shared alike earth's glee and sorrow; 
And when life's work was done and past, 
They won the peace which comes— to-morrow. 1 



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